大方廣佛華嚴經疏 15.8

15.8

自下第二現事結通。於中二：先現事、後結通。今初。因何而現上來十首？法光開曉眾生身心故。佛力暫現示相而答，令其目驗而欣厭故。所現有十：第一法，即所行之法，謂三學等殊；二業，謂正行，漏無漏等；三集因苦果；四身類不同；五根機差別；六四生非一；七持戒則人天勝劣；八犯戒則三塗重輕；九國土則依處染淨；十說法則近報淨居，聰明利智速具佛法，此經文闕，晉本具之。又此亦可配十甚深，以是示相答故。一法首，正教甚深；二寶首，業果；三勤首，懈怠難出；四財首，觀內身等；五德首，佛法一味，隨根異說等；六覺首，往善惡趣；七智首，六度順行，通為持戒之果；八目首，佛田平等，但犯戒布施得果差別；九賢首，隨心世界有差別等；十晉經既有說法，即是說佛境界法也。第二「如是」下結通廣遍。於中二：初結東方、後「南西」下類餘九方。亦現十事，以此處說法則現事通於十方，餘處說法亦應類此，總為一法界大會，思之。問明品辨信中解竟。

From here below is the second part, manifesting phenomena to conclude their universal reach. Within this there are two: first, manifesting phenomena; second, concluding their universal reach. Now, the first. Why do the ten leaders above manifest? Because the light of Dharma illuminates the bodies and minds of sentient beings. The Buddha's power temporarily manifests to reply by displaying marks, causing them to witness with their own eyes and produce admiration or revulsion. There are ten things manifested: 1. Dharma, meaning the dharmas practiced, namely the distinctions among the three trainings and so forth; 2. karma, meaning correct practice, outflows and outflowness, and so forth; 3. the causes of accumulation and the fruits of suffering; 4. the differences in classes of bodies; 5. distinctions in faculties and capacities; 6. the four modes of birth not being one; 7. upholding precepts leading to superiority or inferiority among humans and devas; 8. violating precepts leading to gravity or lightness in the three destinies; 9. lands, meaning the purity or impurity of dwelling places; 10. expounding the Dharma, meaning the proximate reward of the Pure Abodes, sharp intelligence and keen wisdom swiftly fulfilling the Buddha's dharmas; this is missing in the text of this sūtra, but is complete in the Jin translation. Moreover, these can also be matched to the ten profundities, because they are replies given through displaying marks: 1. Dharmaprabha, the profoundness of the correct teaching; 2. Ratnaprabha, karmic fruits; 3. Vīryaprabha, laziness being difficult to escape; 4. Dhanaprabha, contemplating the internal body, etc.; 5. Guṇaprabha, the Buddha-Dharma having a single taste yet expounded differently according to faculties, etc.; 6. Buddhaprabha, going to good or evil destinies; 7. Jñānaprabha, the six pāramitās practiced in sequence generally being the fruit of upholding precepts; 8. Cakṣuḥprabha, the Buddha-field being equal, but giving while violating precepts results in different fruits; 9. Bhadraprabha, worlds having distinctions according to mind, etc.; 10. since the Jin sūtra has expounding the Dharma, this is expounding the dharma of the Buddha's realm. Second, from "Thus..." onward, concluding the universal pervasiveness. Within this there are two: first, concluding the eastern direction; then, from "South, west..." onward, generalizing to the remaining nine directions. They also manifest ten things; since expounding the Dharma here manifests phenomena reaching through the ten directions, expounding the Dharma in other places should also be analogous to this, collectively forming the great assembly of the single dharmadhātu. Reflect on this. The chapter "Clarifying Inquiries," which analyzes understanding within faith, is finished.