大方廣佛華嚴經搜玄分齊通智方軌 1.21.2

1.21.2

亦可前十七異生，後第十八普賢菩薩是其同生。 就異生，文有十七。 初善海內有二：一舉法門自在，即意業行供養。 王身現在，即身業供養。 二「說偈」下辨口業供養。 偈讚文總為歎如來三業滿法界用。 就中初六偈總歎佛三業在世勝； 二「有一切世間眾生」下六三業在世起殊勝德用； 次「如來妙色身」下二偈別歎身業； 次「如來音聲無礙」下二別歎口業； 次「一切十方無邊佛」下二辨佛意業； 次二偈舉因釋成。 二樂業光天偈歎佛寂用雙行德，文分三：初一總歎、次十六偈別舉、三「無數無量劫」下二舉因結成。 三禪有七天淨智，有二十二偈，總歎如來身業功能。 初六歎法身、次六歎報身、次六歎化身、次四總歎如來慈悲德。 二禪十天，二十偈，總歎佛大方便行及所證法。 初六偈總歎佛方便行、次六歎以法門攝化、次六歎八相成道化、次二舉因結成。 初禪有十天，頌內十六歎佛寂用無礙自在德。 初四歎佛身業、次四歎佛口業無礙、次四歎佛意業、次四總歎三業無邊。 他化十天誦文有二十偈，歎佛後得智用。 初四法身普益生善滅惡、次四佛口業用、次二意業用、次六總歎佛能滅惡生善、次四歎佛應機自在而無高心。 化樂天有二十偈中歎佛三身德。 初六歎法身德用自在、次十四歎報身。 十四中有四：初二辨佛口業、次六身業、次四歎佛本因、次二歎佛攝生自在。 兜率有八天，頌中十六偈總歎佛周遍法界說法自在。 初六總歎佛用無礙、次六歎佛除生三障德、次二歎佛能成眾生行益不空、次二歎眾圓集顯聖攝力耳。 夜摩十天，頌十六總歎佛三業功德。 初八意業、次二口業、次六身業。 忉利有十天，頌有二十偈，總歎三世佛權實菩提智門。 初四辨念佛者得遇聖緣； 次八辨佛方便被物； 次六歎佛成勝智身，令修入者成勝利益； 次二結勸念佛滅三障也，即惑業報耳。 日天有十，頌中二十二，總歎佛智日功德。 初十二歎佛眾德莊嚴、次八歎佛勝智善巧、次二歎法深廣。 月天有十，頌中十六，總歎佛於癡闇中放智教光成其觀行也。 初十辨佛智光益生成證心不傾動； 次六明放光智轉相教示成其正觀。 次下乾闥婆等四眾即四天王是也，從所領為名故作此說。 若從主名者，《大論》云「東方天名提頭賴吒，此云治國，領二部鬼神：一名乾闥婆、二名毘舍闍。 南方天名毘樓勒叉，此云增長，領二部鬼神：一名鳩槃荼、二名辟荔多。 西方天名毘樓博叉，此云雜語，領二部鬼神：一諸龍、二富多那。 北方天名毘沙門，此云多聞，領二部鬼神：一夜叉、二羅剎。 」此所領即是經中八部鬼神，此即二十八天中一天。 東方天有十，謂持國等，頌中有二十，總辨慈悲方便示法事淨土成利他益也。 初六歎佛攝生令見法身、次有八偈歎佛在淨土化生得果、次有六偈歎佛隨處益物。 南方天有十，頌有二十偈，歎佛慈悲法門。 初六歎佛大悲忍苦調伏眾生； 次十四明佛悲德周遍十方用無相也，於中有二：初十二辨慈悲相、次二辨用離相。 西方天有十，頌中有二十，歎佛悲益故令生得法喜。 初六偈辨佛悲力救生、次四歎佛在生死者令入法海、次四令在苦者得其淨土、次六偈歎佛在淨土中說妙法海成法供養。 如《須彌藏經》說，龍報有五種形：一善住龍為象形、二難陀龍為蛇形、三阿那婆達龍為馬形、四婆樓那龍為魚形、五摩那蘇婆帝龍亦名摩那斯為蝦蟇形。 變形如律說。 各領所形龍。 北方天夜叉者輕捷，頌中有十六，歎佛為拔苦故在世間。 初八偈歎佛平等慈德、次六辨佛智身法身攝生趣正道、次二舉因結成。 上三十三眾中名此為鬼王者，八部中唯緊那羅、龍、毘舍闍是畜生，但夜叉、羅剎力大故與鬼名，此中五皆鬼也。 金剛力士有十，頌中有二十，辨佛法身三業難壞。 初六歎佛身業自在、次六辨佛口業、次八歎佛意業。

It can also be said that the preceding seventeen are ordinary beings born differently, while the eighteenth, Samantabhadra Bodhisattva, is of identical birth. Regarding those of different birth, the text has seventeen. First, within [the devas of] Excellent Ocean there are two: first, raising the mastery of Dharma-gates, which is the offering through the activity of mental karma. The presence of the kingly body is the offering through bodily karma. Second, from "spoke verses" downward, it explains the offering through vocal karma. The verse praise as a whole praises the function of the Tathāgata's three karmas filling the dharmadhātu. Within it, the first six verses generally praise the supremacy of the Buddha's three karmas in the world. Second, the six from "There are all sentient beings in the world" downward praise the rising of the sublime virtues and functions of the three karmas in the world. Next, the two verses from "The Tathāgata's wondrously colored body" downward specifically praise bodily karma. Next, the two from "The Tathāgata's voice is unimpeded" downward specifically praise vocal karma. Next, the two from "All boundless Buddhas in the ten directions" downward explain the Buddha's mental karma. The next two verses cite causes to explain and establish [this]. Second, the verses of the devas of Joyous Karma Light praise the virtue of the Buddha's simultaneous practice of quiescence and functioning; the text is divided into three: the first [verse] generally praises; next, sixteen verses specifically cite [them]; third, the two from "For countless, measureless kalpas" downward cite causes to conclude and establish [it]. In the Third Dhyāna there are seven devas of Pure Wisdom, having twenty-two verses, which generally praise the function of the Tathāgata's bodily karma. The first six praise the dharmakāya; the next six praise the saṃbhogakāya; the next six praise the nirmāṇakāya; the next four generally praise the Tathāgata's virtue of loving-kindness and compassion. In the Second Dhyāna there are ten devas, with twenty verses, generally praising the Buddha's great practice of upāya and the Dharma he realized. The first six verses generally praise the Buddha's practice of upāya; the next six praise gathering and transforming through Dharma-gates; the next six praise transforming through the eight aspects of attaining bodhi; the next two cite causes to conclude and establish [it]. In the First Dhyāna there are ten devas; within the verses, sixteen praise the unimpeded, sovereign virtue of the Buddha's quiescence and functioning. The first four praise the Buddha's bodily karma; the next four praise the Buddha's unimpeded vocal karma; the next four praise the Buddha's mental karma; the next four generally praise the boundlessness of the three karmas. In Paranirmitavaśavartin there are ten devas; the recited text has twenty verses praising the functions of the Buddha's subsequently attained wisdom. The first four [praise] the dharmakāya as universally benefiting sentient beings by producing good and extinguishing evil; the next four [praise] the function of the Buddha's vocal karma; the next two, the function of mental karma; the next six generally praise the Buddha's ability to extinguish evil and produce good; the next four praise the Buddha's responding to capacities with sovereignty and without haughtiness. In Nirmāṇarati there are twenty verses praising the virtues of the Buddha's three bodies. The first six praise the sovereign virtue and function of the dharmakāya; the next fourteen praise the saṃbhogakāya. Within the fourteen there are four: the first two explain the Buddha's vocal karma; the next six, bodily karma; the next four praise the Buddha's fundamental causes; the next two praise the Buddha's sovereign gathering of sentient beings. In Tuṣita there are eight devas; within the verses, sixteen verses generally praise the Buddha's sovereign preaching of the Dharma pervading the dharmadhātu. The first six generally praise the unimpeded function of the Buddha; the next six praise the Buddha's virtue of removing the three obstructions of sentient beings; the next two praise the Buddha's ability to bring to fruition the practice of sentient beings so that benefit is not in vain; the next two praise the complete gathering of the assembly, showing the power of the sage's gathering. In Yāma there are ten devas; the sixteen verses generally praise the merits of the Buddha's three karmas. The first eight [praise] mental karma; the next two, vocal karma; the next six, bodily karma. In Trāyastriṃśa there are ten devas; the verses have twenty gāthās, generally praising the provisional and real bodhi wisdom-gates of the Buddhas of the three periods of time. The first four explain that those who are mindful of the Buddha come to encounter holy conditions; the next eight explain the Buddha's upāya covering beings; the next six praise the Buddha's accomplishment of an excellent body of wisdom, causing practitioners who cultivate and enter it to attain excellent benefits; the next two conclude by exhorting mindfulness of the Buddha to extinguish the three obstructions—namely, afflictions, karma, and retributions. The Sun Devas are ten; in the verses there are twenty-two, generally praising the merits of the Buddha's sun of wisdom. The first twelve praise the adornment of the Buddha's manifold virtues; the next eight praise the clever skill of the Buddha's superior wisdom; the next two praise the profundity and breadth of the Dharma. The Moon Devas are ten; in the verses there are sixteen, generally praising the Buddha's emitting the light of wisdom-teachings in the darkness of ignorance to accomplish their meditative contemplation. The first ten explain the Buddha's wisdom-light benefiting sentient beings to bring about realization so that the mind does not waver; the next six explain that emitting the light of wisdom successively instructs them so as to accomplish their correct contemplation. Next below, the four groups of gandharvas and so forth are none other than the Four Heavenly Kings; this is stated because they are named after what they command. If taking their names from the masters, the *Mahāprajñāpāramitopadeśa* says: "The deva of the eastern direction is named Dhṛtarāṣṭra, which means 'governing the state'; he commands two classes of ghosts and spirits: one named gandharvas, the second named piśācas. The deva of the southern direction is named Virūḍhaka, which means 'growth'; he commands two classes of ghosts and spirits: one named kumbhāṇḍas, the second named pretas. The deva of the western direction is named Virūpākṣa, which means 'variegated speech'; he commands two classes of ghosts and spirits: one, the nāgas; the second, pūtanas. The deva of the northern direction is named Vaiśravaṇa, which means 'much hearing'; he commands two classes of ghosts and spirits: one, yakṣas; the second, rākṣasas." Those commanded here are the eight classes of ghosts and spirits in the sūtra; this is one heaven among the twenty-eight heavens. The devas of the eastern direction are ten, namely Dhṛtarāṣṭra and others; in the verses there are twenty, which generally explain compassion and upāya showing Dharma affairs and pure lands to accomplish the benefit of others. The first six praise the Buddha gathering sentient beings to cause them to see the dharmakāya; next there are eight verses praising the Buddha transforming sentient beings in the pure land to attain fruition; next there are six verses praising the Buddha benefiting beings in accord with places. The devas of the southern direction are ten; the verses have twenty gāthās, praising the Buddha's Dharma-gate of compassion. The first six praise the Buddha's great compassion enduring suffering to subdue sentient beings; the next fourteen explain that the Buddha's compassionate virtue pervades the ten directions, functioning free of characteristics, within which there are two: the first twelve explain the characteristics of loving-kindness and compassion; the next two explain functioning detached from characteristics. The devas of the western direction are ten; in the verses there are twenty, praising how, through the Buddha's compassionate benefit, sentient beings are caused to attain the joy of the Dharma. The first six verses explain the Buddha's power of compassion rescuing sentient beings; the next four praise the Buddha causing those in saṃsāra to enter the ocean of the Dharma; the next four cause those in suffering to attain his pure land; the next six verses praise the Buddha expounding the wondrous ocean of Dharma within the pure land to accomplish the Dharma-offering. As the *Sumerugarbha-sūtra* says, the retributive forms of nāgas have five shapes: first, the Supratiṣṭhita nāga has the shape of an elephant; second, the Nanda nāga has the shape of a snake; third, the Anavatapta nāga has the shape of a horse; fourth, the Varuṇa nāga has the shape of a fish; fifth, the Manasvatī nāga, also named Manasvin, has the shape of a toad. Their transformed shapes are as described in the Vinaya. Each commands nāgas of the corresponding form. The yakṣas of the northern devas are swift and agile; in the verses there are sixteen, praising the Buddha's being in the world to pull out suffering. The first eight verses praise the Buddha's impartial virtue of compassion; the next six explain the Buddha's wisdom-body and dharmakāya gathering sentient beings to direct them to the correct path; the next two cite causes to conclude and establish [it]. In the above thirty-three groups, these are called ghost kings because among the eight classes only kiṃnaras, nāgas, and piśācas are animals; yet because yakṣas and rākṣasas have great strength, they are given the name of ghosts, and here five are all ghosts. The vajra-bearing warriors are ten; in the verses there are twenty, explaining that the three karmas of the Buddha's dharmakāya are indestructible. The first six praise the sovereignty of the Buddha's bodily karma; the next six explain the Buddha's vocal karma; the next eight praise the Buddha's mental karma.