華嚴經探玄記 9.8

9.8

釋文者，初地八分，文處分齊，準論可知。就序分中，有三世間：初智正覺、二器世間、三眾生世間。或分四，一時、二主、三處、四眾。彼論經中為論主別釋此品一部別行，是故取此經初「如是我聞」致此品首也。又彼中言第二七日者，取經初始成正覺之文。今此中無者，以經初有故、同是一部故。即經初始成則是論經二七，明知《華嚴》一部總是第二七日同時說也。若不爾者，此品之初何不別安二七之言？豈此品初脫彼文耶？是故當知。有人臆判華嚴十地已前諸會是初七日說，唯〈十地品〉為第二七日說者，恐不順文也。又《地論》主釋初七日但思惟行因緣行自受法樂，始未說法，是故名初時及勝處說，故知初七非說。爾時，即是二七之時，顯時勝也。以佛具於三德六義，於世獨尊，故名世尊，即梵名婆伽婆，義同前釋。此主勝也。他化等者，顯處勝故法勝。有三重勝：一他化天勝，簡下五天；二在王宮，勝餘天宮；三摩尼寶殿，勝餘殿。問：欲頂高出表法勝者，色界彌勝，何不在彼？答：《地論》云「此處感果故。」謂機感在此，是故此說。謂感是能感機也，果是如來赴根酬欲之相也。又釋：表所證真理非自作，故寄他化顯也。又上二界是難地，非修行身，故不在彼。修行之身要是欲界，他化最極，寄顯法勝，故在此也。又第七地攝報果位在此天王，寄顯十地攝法寬故。何者？以第七地是菩薩位故攝上一乘，是出世位故攝下二乘，表此十地通攝五乘故也。又此天寶殿，準《密嚴經》，此他化天摩尼寶是十地菩薩常所遊履。又準《大乘同性經》，此處有報佛淨土。又準上兜率莊嚴，此殿亦更過彼，故與虛空法界等。然表行德證真純一無雜，故以摩尼寶顯之耳。是故此天處有五義：一凡處、二七地菩薩處、三十地菩薩處、四佛處、五圓通具前諸處無障礙故。「與大菩薩」下顯眾生世間，於中有五：一簡定其人、二歎其人德、三列德者之名、四結名者之數、五標眾中上首。初中，準論經有四：一簡大異小，謂別地前。二簡住異退，謂別於七地已還。三簡始異終，謂別於十地初心等，故彼云「皆一生得阿耨菩提」等，此文略也。亦可於阿耨等是此終位不退，即是簡住異退。四簡新異舊，亦是簡主異客。於中諸義並同前釋。二歎德中二：先別、後「如是」下總，以菩薩功德不可頓顯故先別歎，非別能盡故須總結。前中亦二：先略、後廣，以菩薩德廣難以頓彰故先略歎，非略能周故須廣顯。前中二：先明自分行滿，謂菩薩二智證遊真俗名行處，窮盡彼際因位成滿名悉自在；後勝進行，謂佛慧入處是果位所得，圓智契如名為入處，明此菩薩以勝進慧亦隨得入，故云悉皆得入。前是自分，成在己位故云自在；此是勝進仰成纔云得入。二「善能」下廣歎中二：先十一句歎自分德、後「一切菩薩無作」下八句歎勝進德。前中二：初五句明行修具足、後六明德用圓備。前中二：初二句明利他行，一正教輪；二神通輪等者，等取記心輪。二「具足」下三句明自利行，一具願是起行心。二正起行修，行通三際名一切世，各盡多劫名一切劫，此是長時修也。然遍諸剎，故云一切國，此是無餘修。又前是一切時，此是一切處，常修者是無間修。三「具足菩薩」下明修所成德，謂福智成滿故云具足也。二德用圓備中二：初三歎利他勝能。一能饒益者，總舉所作益相，謂令眾生修出離因。二能到等者，明窮盡菩薩巧慧之際，顯到能化智岸。三能令等者，明成所化益相。生死是苦果、道是集因、涅槃是滅果。門是道因，以了因能顯，故云門也。後三歎自利德。一行修殊勝，謂化他不斷自行。二眾德圓滿，禪謂四禪、定謂八定、解脫謂八解脫、三昧謂三三昧、通謂六通、明謂三明、慧謂三慧。又此菩薩既並悉是一生補處，準下文中十禪定、十解脫謂不思議等，十百千等三昧、十神通、十明、十慧皆悉無盡也。三諸所施等者，顯妙用自在，謂依前通慧所作巧現，故云善能示現也。第二勝進中八句：初四明殊勝三業攝修所行、後「其身」下四歎廣大三業備具諸德。前中，初歎身業勝，言無作者，無功用也，謂無功之大用，即是種類俱生無行作意生也；二「於一念」下歎語業勝，謂攝法上首請轉法輪；三「受持」下歎意業勝，謂持正法大心供也；四「常能修」下明攝修所行，謂依前三業修起菩薩諸勝行事。二後四之中，初歎廣大身業如普賢身遍現諸剎；二「其音」下歎廣大語業；三「其心」下歎廣大意業；四「一切菩薩」下明備具諸德。上來別歎竟。「如是」下總結無盡。三列名中，同名藏者，謂表地法有含攝眾德出生果用故也。故《地論》云「亦能生成人天道行。」解脫月一人不名藏者，表受法之機清涼器故也。四「如是等」下結數。依論經此中有第五所從來處，謂種種佛土；此中無者，前已云「從他方世界來集」，故此不繁也。五金剛藏為上首者，標顯會主也。金剛略有二義：一是利義，論云「一切煩惱難壞，此法能破。」二是堅義，論云「善根堅實，猶如金剛故。」「不異名說」下釋藏義。何故名金剛藏者，此問意云：為藏中有金剛故名金剛藏？為是以金剛為藏故名金剛藏。答云：藏即名堅者，此顯以金剛為藏，非是藏中有金剛。其猶樹藏者，此喻顯是堅是藏，謂樹心堅密而有生長功能，故下合云生成人天道行等是釋堅藏也。如孕在藏者，此喻能破而是藏，謂子能破胎而出也。力最大者，合此喻也。餘義如別集《十地論疏》中釋。

Regarding the explanation of the text: The demarcation of the textual passages for the eight divisions of the first bhūmi can be known in accordance with the treatise. Within the introductory section, there are three worlds: first, the world of the enlightened with cognitive mastery; second, the receptacle world; third, the world of sentient beings. Alternatively, they may be divided into four: first, time; second, host; third, place; fourth, assembly. Because the master of that treatise separately commented on this chapter as an independent work, he took the words "Thus have I heard" from the beginning of this sūtra and placed them at the head of this chapter. Furthermore, his statement there regarding "the second week" takes up the text at the beginning of the sūtra where [the Buddha] has "newly realized right awakening." The reason it is not present here is that, because it appears at the beginning of the sūtra and belongs to the same single work, the "newly realized [right awakening]" at the beginning of the sūtra is precisely the "second week" of the treatise's sūtra text; thus one clearly knows that the entirety of the Avataṃsaka Sūtra was taught simultaneously during the second week. Were this not so, why would the beginning of this chapter not separately include the words "the second week"? Could it be that the beginning of this chapter is missing that text? Therefore, one should know [this]. As for those who arbitrarily judge that the assemblies prior to the ten bhūmis in the Avataṃsaka Sūtra were spoken during the first week, and that only the "Ten Bhūmis Chapter" was spoken during the second week, I fear this does not accord with the text. Furthermore, the master of the Daśabhūmika-śāstra explains that in the first week [the Buddha] merely contemplated the practice of causes and conditions and personally experienced the joy of the Dharma, not yet having begun to preach the Dharma, and therefore this is called preaching at the initial time and in the supreme place; thus one knows that there was no preaching during the first week. "At that time" refers precisely to the time of the second week, revealing the supremacy of the time. Because the Buddha possesses the three virtues and six meanings and is solely revered in the world, he is called the World-Honoured One, which is the Sanskrit name bhagavat; its meaning is the same as explained before. This is the supremacy of the host. "[In the heaven of] Paranimmitavasavatti," etc., reveals the supremacy of the place and hence the supremacy of the Dharma. There is a threefold supremacy: first, the heaven of Paranimmitavasavatti is supreme, distinguishing it from the lower five heavens; second, being in the royal palace, it is superior to the other heavenly palaces; third, the maṇi jewel palace is superior to other palaces. Question: If the summit of the desire realm being elevated manifests the supremacy of the Dharma, the form realm is even more supreme, so why was it not there? Answer: The Daśabhūmika-śāstra states: "Because this place responds to the fruition." This means that the responsive capacity of the faculties is here, and therefore it was spoken here. "Response" refers to the faculties capable of evoking it, and "fruition" refers to the Tathāgata's manifestation in answering the faculties and fulfilling their desires. Another explanation: To manifest that the true reality realized is not something self-made, it is figuratively revealed through Paranimmitavasavatti. Furthermore, the two higher realms are grounds of adversity and not bodies for cultivation, so it was not there. A body for cultivation must be in the desire realm, and Paranimmitavasavatti is the ultimate peak [thereof]; to figuratively manifest the supremacy of the Dharma, it is therefore here. Furthermore, the retribution-fruit rank of the seventh bhūmi is in the king of this heaven; this figuratively manifests that the ten bhūmis encompass the Dharma broadly. Why so? Because the seventh bhūmi is the bodhisattva rank, it encompasses the One Vehicle above, and because it is the world-transcending rank, it encompasses the lower two vehicles, manifesting that these ten bhūmis completely encompass the five vehicles. Furthermore, regarding this heavenly jewel palace, according to the Ghanavyūha Sūtra, the maṇi jewels of this heaven of Paranimmitavasavatti are where bodhisattvas of the ten bhūmis constantly roam. Moreover, according to the Mahāyānābhisamaya Sūtra, the pure land of the saṃbhogakāya Buddha is in this place. In addition, based on the adornments of Tuṣita above, this palace is also superior even to those, and is therefore equal to space and the dharmadhātu. However, to manifest that the virtues of practice and the realization of reality are pure and unmixed, it is shown by means of the maṇi jewel. Therefore, this heavenly place has five meanings: first, a place of ordinary beings; second, a place of bodhisattvas of the seventh bhūmi; third, a place of bodhisattvas of the ten bhūmis; fourth, a place of the Buddha; fifth, perfect interpenetration endowed with all the previous places without obstruction. From "together with great bodhisattvas" onward reveals the world of sentient beings, within which there are five [parts]: first, determining the individuals; second, praising the virtues of those individuals; third, listing the names of those with virtues; fourth, concluding the number of those named; fifth, identifying the leader among the assembly. In the first part, according to the treatise's sūtra text, there are four [points]: first, distinguishing the great from the small, meaning distinguishing [them] from those prior to the bhūmis; second, distinguishing those who abide from those who regress, meaning distinguishing [them] from those of the seventh bhūmi and below; third, distinguishing the beginning from the end, meaning distinguishing [them] from the initial mind of the ten bhūmis, etc., which is why it says there "all will attain anuttarā samyaksaṃbodhi in one lifetime," etc., which is abbreviated in this text. Alternatively, [the phrase] "regarding anuttarā," etc., refers to the non-retrogression of this final rank, which is precisely distinguishing those who abide from those who regress; fourth, distinguishing the new from the old, which also means distinguishing the host from the guests. The meanings therein are all the same as explained before. In the second part, praising their virtues, there are two: first, specific; later, from "such" onward, general. Because the merits of bodhisattvas cannot be displayed all at once, they are first praised specifically; and because specific [praises] cannot exhaust them, they must be concluded generally. In the former, there are also two: first, brief; later, broad. Because the virtues of the bodhisattvas are vast and difficult to manifest all at once, they are first praised briefly; and because a brief [praise] cannot be comprehensive, they must be broadly revealed. In the former, there are two: first, explaining the fulfillment of practices of their own portion, meaning that the bodhisattva's realization and roaming within the true and conventional by means of the two knowledges is called their "sphere of practice," and exhausting that boundary so that their causal rank is completely fulfilled is called "wholly mastering with sovereign ease"; later, the practice of superior advancement, meaning that the sphere of entry of the Buddha's wisdom is what is attained at the fruition rank, and the perfect wisdom tallying with suchness is called the "sphere of entry," explaining that these bodhisattvas, through their wisdom of superior advancement, also attain entry accordingly, which is why it says "all attained entry." The former is their own portion, completed in their own rank, hence called "sovereign ease"; this is superior advancement looking up to completion, barely called "attaining entry." In the second part, the broad praise from "skillfully capable" onward, there are two: first, eleven phrases praising the virtues of their own portion; later, eight phrases from "the non-action of all bodhisattvas" onward praising the virtues of superior advancement. In the former, there are two: the first five phrases explain the full endowment of cultivation of practice; the latter six explain the complete preparation of virtues and functions. In the former, there are two: the first two phrases explain practices of benefiting others: one, the wheel of correct teaching; two, the wheel of supernormal powers, etc., where "etc." includes the wheel of mind-reading. The three phrases from "fully endowed" onward explain practices of benefiting oneself: one, fully endowed with vows is the mind that generates practice; two, properly generating cultivation of practice: practice running through the three periods is called "all worlds," each exhausting many kalpas is called "all kalpas"—this is cultivation over a long time. Furthermore, pervading all lands is called "all realms"—this is cultivation without remainder. Again, the former is all times, this is all places, and cultivating constantly is uninterrupted cultivation. Three, from "fully endowed with the bodhisattva..." onward explains the virtue produced by cultivation, meaning that merits and wisdom are completely fulfilled, hence called "fully endowed." In the second [section], the complete preparation of virtues and functions, there are two: the first three praise the supreme capabilities of benefiting others: one, capable of benefiting—generally citing the beneficial aspects performed, meaning causing sentient beings to cultivate the causes for renunciation; two, capable of reaching, etc., explaining the exhaustion of the bounds of the bodhisattva's skillful wisdom, revealing reaching the shore of wisdom capable of transforming; three, capable of causing, etc., explaining the beneficial aspects of fulfilling those to be transformed. Birth-and-death is the fruition of suffering, the path is the cause of origination, and nirvāṇa is the fruition of cessation. The gate is the cause of the path, and because the revealing cause can manifest [it], it is called the "gate." The latter three praise the virtues of benefiting oneself: one, supreme cultivation of practice, meaning that transforming others does not interrupt one's own practice; two, complete fulfillment of all virtues: "dhyāna" refers to the four dhyānas, "samāpatti" refers to the eight attainments, "liberation" refers to the eight liberations, "samādhi" refers to the three samādhis, "supernormal powers" refers to the six supernormal powers, "clarities" refers to the three clarities, "wisdom" refers to the three wisdoms. Furthermore, since these bodhisattvas are all in the position of succession in one lifetime, according to the text below, the ten dhyānas, the ten liberations (meaning the inconceivable, etc.), the tens, hundreds, and thousands of samādhis, the ten supernormal powers, the ten clarities, and the ten wisdoms are all inexhaustible. Three, "all that they bestow," etc., reveals sovereign ease in wondrous function, meaning skillful manifestations produced based on the aforementioned supernormal powers and wisdom, hence called "skillfully capable of manifesting." In the second [division], superior advancement, there are eight phrases: the first four explain the supreme three karmas encompassing the practices performed; the latter four from "their bodies" onward praise the vast three karmas completely possessing all virtues. In the former, first praising the supremacy of bodily karma, the statement "non-action" means without effort, referring to the great function of effortless exertion, which is precisely the mind-made body produced without active volition alongside their kind; second, from "in a single instant" onward praises the supremacy of verbal karma, meaning the leader who gathers the Dharma requesting the turning of the dharmacakra; third, from "receiving and upholding" onward praises the supremacy of mental karma, meaning upholding the true Dharma with a great mind of making offerings; fourth, from "constantly capable of cultivating" onward explains encompassing the practices performed, meaning cultivating and generating the various supreme deeds of bodhisattvas based on the aforementioned three karmas. In the latter four, first praising the vast bodily karma as Samantabhadra's body manifesting throughout all lands; second, from "their voice" onward praises the vast verbal karma; third, from "their mind" onward praises the vast mental karma; fourth, from "all bodhisattvas" onward explains completely possessing all virtues. The specific praises above are concluded. From "such" onward generally concludes their inexhaustibility. In the third part, listing the names, the fact that they all share the name "garbha" (treasury) serves to manifest that the bhūmi Dharma contains and gathers all virtues and brings forth fruitional functions. Therefore, the Daśabhūmika-śāstra states: "It is also capable of generating and completing the practices of the paths of humans and devas." The reason Vimukticandra alone is not named "garbha" is to manifest that he is a cool, pure vessel serving as the capacity for receiving the Dharma. Fourth, from "such, etc." onward concludes the count. According to the treatise's sūtra text, there is a fifth [element] here, namely the places from which they came, meaning diverse Buddha lands; the reason it is not present here is that it was previously stated "assembled having come from other worlds," so it is not repeated here. Fifth, Vajragarbha being the leader identifies and reveals the host of the assembly. "Vajra" has roughly two meanings: one is the meaning of sharpness; the treatise states: "All afflictions are difficult to break, but this Dharma can shatter them." The second is the meaning of firmness; the treatise states: "The roots of goodness are firm and solid, just like a vajra." From "explained by a synonymous name" onward explains the meaning of "garbha" (treasury). Why is he named Vajragarbha? The intent of this question is: Is he called Vajragarbha because there is vajra within the treasury? Or is he called Vajragarbha because vajra serves as the treasury? The answer states: The treasury is precisely named firm—this manifests that vajra serves as the treasury, not that there is vajra within the treasury. It is like the heart of a tree: this analogy manifests that it is firm and is a treasury, meaning that the heart of a tree is firm and dense while possessing the capability of growth, which is why the matching explanation below states that generating and completing the practices of the paths of humans and devas, etc., explains the firm treasury. Like a fetus in the womb: this analogy manifests that it is capable of breaking through and yet is a treasury, meaning that the child can break through the womb and emerge. "Its power is greatest": this matches this analogy. The remaining meanings are explained as in the separately compiled Commentary on the Daśabhūmika-śāstra.