大方廣佛華嚴經搜玄分齊通智方軌 5.49

5.49

第三夜天名喜目者，即三地菩薩也，入離垢喜幢法門。初明勸教、二「時善財」下依教進入、三「見彼夜天」下正入。教中有四：初示處、二示其人、三教詣問、四「爾時甚深」下以偈頌勸詣。偈中，初十二總頌前十法、次一教勸善財詣後知識。前中，初二頌初四法、次十頌後六法。二依入中有四：初辭往。次念前人法用耳。三時喜目天加被善財令往，為讚知識，有二：初讚、次得法門。初文有二，可知。四「善財往」下正往。第三正入中有二：初說自分法門、二「諸大」下仰推。前文有四：初明法體、二「一切毛孔」下辨法門大用、三「白言」下得法因緣、四「我唯」下結自分名也。大用中有二：初現德、二「爾時善財皆得見聞」下獲益。初文有三：辨現十度行德，有二：略釋；次結類廣，可知。二「喜目」下明過去世行德，有三，謂總、釋、結。三「身雲」下現身攝益，此文有四：一現身，有三，謂總、釋、結也；二「為一切眾生」下辨所顯德；三「如是等」下辨能詮言教音聲；四「彼一一身雲說是法時」下辨說獲益耳。又即初身、次意、三口業也。初十度身雲中，一一皆有四義，謂一所依、二身、三所作事、四利益，可知。二過去行中，方便波羅蜜有五句：初行體、二善巧隨方現依正、三所知作用、四自在無礙、五方便所依事。願有五句，准方便可知。力有四句：初行體；二成諸法因緣德；三成法善巧海；四所依事智中三十句，初體、二顯現相即立教義、三智依止、四智辨才相、五分齊、六種類相攝、七智勝能、八所依事、九差別、十所窮源底、十一執取隨用、十二不違可軌、十三智因、十四所依剎土、十五知依報時、十六知正報時、十七果人顯現、十八知果人智、十九知因人、二十知因人智、二十一智知因人位、二十二因人功德、二十三因人轉易、二十四能扶行願、二十五授行分齊、二十六知說分齊、二十七法因陀羅、二十八同法、二十九知法契道、三十知所趣。二善財獲益，文有二：初獲益、二偈讚歎。初文有四，可知也。就十偈中，初七歎知識身業化用、次一歎意業化用、次一歎口業化用、下一總歎化用廣大。三得法因緣中有三：初結前起後問、二夜天以八十九偈半答、三結會古今。答中初二十五答發心久近，次從是後下六十四半答得法因緣也。仰推中，初別釋、次結耳。

The third night goddess, named Pramuditanayanajagadvirocanā (Ximu), corresponds to the stage of a third-bhūmi bodhisattva, who enters the teaching-gate of the immaculate banner of joy. First, the instruction and urging are clarified; second, from 'At that time Sudhana...' onward, he proceeds and enters in accordance with the instruction; third, from 'Seeing that night goddess...' onward, is the actual entry. Within the instruction, there are four parts: first, pointing out the place; second, pointing out the person; third, instructing him to go and inquire; fourth, from 'At that time, Gambhīrasattvavimuktiprabhā...' onward, urging him with verses to go. In the verses, the first twelve generally praise the preceding ten dharmas; the next one instructs and urges Sudhana to go to the subsequent spiritual friend. In the former, the first two praise the first four dharmas, and the next ten praise the latter six dharmas. In the second part, proceeding and entering in accordance [with instruction], there are four: first, taking leave and going; next, recollecting the dharma and functions of the preceding person; third, the goddess Pramuditanayanā empowers Sudhana to cause him to go, and praises the spiritual friend, which has two parts: first, praising, and next, attaining the teaching-gate, the first text having two parts as can be known; fourth, from 'Sudhana went...' onward, is the actual going. In the third part, the actual entry, there are two: first, stating her own portion of the teaching-gate; second, from 'The great [bodhisattvas]...' onward, deferring to the superior stages. The former text has four parts: first, clarifying the essence of the dharma; second, from 'From all pores...' onward, distinguishing the great function of the teaching-gate; third, from 'He said...' onward, the causes and conditions of attaining the dharma; fourth, from 'I only [know]...' onward, concluding with the name of her own portion. Within the great function, there are two: first, manifesting virtues; second, from 'At that time, Sudhana was able to see and hear all...' onward, obtaining benefit. The first text has three parts: distinguishing the virtues of the practices of the ten perfections manifested, which has two: a brief explanation, and next, concluding with the broad categories, as can be known; second, from 'Pramuditanayanā...' onward, clarifying the virtues of practice in past lifetimes, which has three, namely summary, explanation, and conclusion; third, from 'Clouds of bodies...' onward, manifesting bodies to gather and benefit, this text having four: 1. manifesting bodies, which has three, namely summary, explanation, and conclusion; 2. from 'For the sake of all sentient beings...' onward, distinguishing the virtues revealed; 3. from 'Such as...' onward, distinguishing the signifier's verbal teachings and vocal sounds; 4. from 'When those individual clouds of bodies expounded this dharma...' onward, distinguishing the benefit obtained from the exposition. These also correspond to the physical first, mental next, and vocal actions third. Within the first clouds of bodies of the ten perfections, each has four meanings: first, the basis; second, the body; third, the actions performed; fourth, the benefit, as can be known. Second, within the past practices: the perfection of upāya has five clauses: first, the essence of the practice; second, skillfully manifesting the environment and living beings according to location; third, the functions known; fourth, sovereign unhinderedness; fifth, the matters upon which upāya relies. Vows have five clauses, which can be known by analogy with upāya. Power has four clauses: first, the essence of the practice; second, the virtue of bringing about the causes and conditions of all dharmas; third, the ocean of skill in accomplishing dharmas; fourth, the matters upon which it relies. In wisdom, there are thirty clauses: 1. essence; 2. manifested marks, which is the meaning of establishing teachings; 3. the support of wisdom; 4. the characteristics of wisdom's eloquence; 5. delimitations; 6. mutual subsumption of categories; 7. superior capabilities of wisdom; 8. matters upon which it relies; 9. distinctions; 10. exhausting the source and bottom; 11. grasping in accord with function; 12. being compliant and exemplary; 13. the causes of wisdom; 14. the lands upon which it relies; 15. knowing the time of circumstantial retribution; 16. knowing the time of direct retribution; 17. the manifestation of the person in the fruit; 18. knowing the wisdom of the person in the fruit; 19. knowing the person in the cause; 20. knowing the wisdom of the person in the cause; 21. knowing the stages of the person in the cause through wisdom; 22. the merits of the person in the cause; 23. the transformations of the person in the cause; 24. ability to uphold practice and vows; 25. imparting the delimitations of practice; 26. knowing the delimitations of exposition; 27. the dharma Indrajāla; 28. identical dharma; 29. knowing the dharma's accord with the Way; 30. knowing that which is aimed for. Second, Sudhana obtaining benefit; the text has two parts: first, obtaining benefit; second, praising in verses. The first text has four parts, as can be known. Among the ten verses: the first seven praise the transformative functions of the spiritual friend's bodily action; the next one praises the transformative functions of mental action; the next one praises the transformative functions of vocal action; the last one generally praises the vastness of the transformative functions. Third, within the causes and conditions of attaining the dharma, there are three: first, concluding the preceding to raise the following inquiry; second, the night goddess answering with eighty-nine and a half verses; third, concluding and collating past and present. In the reply, the first twenty-five answer the length of time since first giving rise to the aspiration; next, from 'From then on...' onward, sixty-four and a half answer the causes and conditions of attaining the dharma. In deferring to the superior stages, first is the distinct explanation, and next is the conclusion.