大方廣佛華嚴經搜玄分齊通智方軌 5.54

5.54

第八夜天名願勇光明，即八地菩薩位也，入隨應化覺悟眾生長養善根法門。三義同前。初教中有三句，可知。二「時善財」下依教趣入，有四：初辭退；二詣；三見相，故下文云「向所顯現」者，即指此相也；四敬禮。三正入中有二：初說自分法門、二「諸大」下仰推耳。自分中有四：初得十種心下於知識十種心等，即法體。亦可十種心由屬前第二依教趣入第五文，即當請問也，但為顯八地無相故不言請，「共法」已下始是法門體，宜可思攝耳。二「偏袒右肩」下說偈讚歎。三「白言」下請問法門名及久近成道因緣。四「我唯」下結。初文有二：初得十心、次得應共菩薩法。十法有三：舉、釋、結。數雖有十，列唯八句。句別先舉，次釋可知。二共法中總，有四：初總、次「所謂」下別有一百句、三「得如是」下結、四辨益。共有三義：一師與弟子共、二位中攝法共、三緣他共法故得共行也。上來善財行窮，至此無功用地，故廣辨獲益。二偈文，有二：初長行明說偈意、次正歎。偈中有十行：初一於知識起自己心攝也、次六明由知識得法請為廣說、下三念德難報。三辨答久近，文有二：初問有三問，可知；次答。答文有三：初答法門名、二「我入此」下明法大用、三「如汝所問」下明答發心久近。又亦可發心久近答第二問，大用者答第三成佛問，即因廣大隨機上下，故未定作佛也。第二答大用中有五：初總說入此法門得平等離染著，即理智也；二解一切色後智，了色性也；三「於念念中現如是」下總結自在神力；四「或見」等下廣顯行相品類等也；五「我住此」下結歎佛事廣大利益。三答前發心得法久近中，初牒問、次答。答中有二：初一句總、次別。別中有六：初辨法深，此文有二：初法有五句、後以五喻次第合之，即隨結也。一智門圓滿究竟喻、二智體本淨無惑喻、三智門離障益生喻、四智用隨機難壞喻、五自在遍周無害喻。二「菩薩智」下以世間言說其久近，初許、次說，二文可知。三結會古今。四「佛子我於爾時」下轉報見多佛也。五「次有劫名日光」下轉劫值見六十億佛勸發修行，此文有二可知。六偈頌，此文有二：初長行生起、二正偈頌。偈文有三十六偈，文有六段：初一頌上法深承佛力說、次十三頌過去太子代受獄囚救生等文、次五頌初佛聞法發心出家等、次六偈頌從是已後值諸佛修法門等、次八明法門大用、次三歎法門德備勝妙難思也。餘文可解。

The eighth night goddess is named Praṇidhānavīryaprabhā, corresponding to the stage of the eighth-bhūmi bodhisattva, who enters the teaching-gate of awakening sentient beings and nurturing their roots of goodness in accordance with their capacities to transform them. The three aspects are the same as before. First, in the exhortation, there are three clauses, which can be understood. Second, from "Then Sudhana..." downward, the proceeding to enter according to instruction has four [parts]: first, taking leave; second, approaching; third, seeing the signs—hence the text below says "that which was just manifested," which refers to these signs; fourth, paying respectful homage. Third, in the actual entry, there are two [parts]: first, expounding the teaching-gate of one's own component; second, from "All the great..." downward, humbly deferring to the superior components. In one's own component, there are four [parts]: first, from the attainment of the ten minds downward, the ten minds toward the spiritual friend and so forth, which are the essence of the teaching. It is also permissible that the ten minds still pertain to the fifth text of the second section, proceeding according to instruction, which would correspond to requesting instruction; but in order to reveal the signlessness of the eighth bhūmi, a request is not mentioned, and only from "common dharmas" downward is the essence of the teaching-gate, which should be considered and subsumed. Second, from "baring the right shoulder" downward, speaking verses of praise. Third, from "said:" downward, inquiring into the name of the teaching-gate and the conditions of how long ago awakening was attained. Fourth, from "I only..." downward, the conclusion. In the first text, there are two: first, attaining the ten minds; second, attaining the dharmas shared with bodhisattvas. The ten dharmas have three [parts]: presentation, explanation, and conclusion. Although the number is ten, only eight clauses are enumerated. In each clause, presentation comes first and explanation next, which can be understood. Second, in the shared dharmas, there are four in all: first, the general; second, from "namely" downward, one hundred specific clauses; third, from "attaining such..." downward, the conclusion; fourth, discerning the benefits. "Shared" has three meanings: first, shared between teacher and disciple; second, shared as dharmas subsumed in this stage; third, conditioned by the shared dharmas of others, so that common practice is attained. Hitherto, Sudhana's practice had been exhausted, and arriving at this effortless stage, the attained benefits are therefore extensively discerned. Second, the text of the verses has two [parts]: first, the prose explaining the intention of speaking the verses; second, the actual praise. In the verses there are ten stanzas: the first is conceiving a self-mind toward the spiritual friend and subsuming it; the next six explain obtaining the Dharma from the spiritual friend and requesting that it be extensively expounded; the final three reflect that the virtues are difficult to repay. Third, discerning the answer regarding how long ago, the text has two: first, the question has three questions, which can be understood; second, the answer. The text of the answer has three: first, answering the name of the teaching-gate; second, from "I enter this..." downward, explaining the great function of the teaching; third, from "as you asked..." downward, answering how long ago the aspiration was aroused. Alternatively, the time of arousing aspiration answers the second question, and the great function answers the third question regarding achieving Buddhahood; because the cause is vast and responds high and low according to capacity, becoming a Buddha is not yet fixed. In the second, answering the great function, there are five: first, generally speaking, entering this teaching-gate attains equality and freedom from defiled attachment, which is the wisdom of the principle; second, understanding all forms is the subsequent wisdom, comprehending the nature of form; third, from "in thought after thought manifesting such..." downward, generally concluding the sovereign spiritual power; fourth, from "or seeing..." downward, extensively displaying the qualities and categories of practice; fifth, from "I abiding in this..." downward, concluding with praise of the vast benefit of Buddha-work. Third, in answering the prior question of how long ago the aspiration was aroused and the Dharma attained, first the question is cited, and next answered. In the answer, there are two: first, one general clause; next, the specific. In the specific, there are six: first, discerning the depth of the teaching; this text has two: first, the teaching has five clauses; later, they are matched sequentially with five similes, concluding accordingly: (1) the simile of the gate of wisdom being fully complete and ultimate; (2) the simile of the essence of wisdom being fundamentally pure and free from delusion; (3) the simile of the gate of wisdom being free from obstacles and benefiting beings; (4) the simile of the function of wisdom following capacities and being difficult to destroy; (5) the simile of sovereign pervasiveness without harm. Second, from "a bodhisattva's wisdom..." downward, stating its duration in worldly terms, with permission first and explanation next, which can both be understood. Third, concluding by uniting past and present. Fourth, from "Son of the Buddha, I at that time..." downward, further recounting the seeing of many Buddhas. Fifth, from "Next there was an eon named Sunlight..." downward, passing through eons, meeting and seeing sixty billion Buddhas, and exhorting the arousing of practice; this text has two parts, which can be understood. Sixth, the gāthās; this text has two: first, the prose introduction; second, the actual verses. The verses contain thirty-six stanzas, with six sections: the first stanza praises the depth of the teaching above and speaks relying on the Buddha's power; the next thirteen stanzas praise the past prince taking the place of prisoners in jail to rescue living beings and so forth; the next five stanzas praise hearing the Dharma from the first Buddha, arousing the aspiration, leaving home, and so forth; the next six stanzas praise meeting various Buddhas and cultivating the teaching-gate from then on; the next eight explain the great function of the teaching-gate; the next three praise the teaching-gate as possessing complete, superior, and wonderful virtues that are inconceivable. The remaining text can be understood.