華嚴經探玄記 19.106

19.106

第四「夜天告」下示己法界中二：先歎其發心順知識益；二正顯己法，於中四：初標名體、二顯業用、三得法因緣、四結自分。初中光明普照諸法者，正證法界也。壞散等者，破異性障，遣二愚也。又釋：普照諸法者，明其大智。壞散眾生愚者，明大悲用。又釋，前自利、後利他。又釋：普照等是能化之智，壞散等是對機化益。二「我於惡眾生」下明業用中，先長行、後偈頌。前中二：初起救物之心，有九種可知；二「我常」下正對緣救攝，於中有十門，初一總辨、後九別顯。前中，初明救時，亦是釋夜天義，以主當世間夜中攝化，亦表地上變易，闇中以攝眾生。次城邑等，明救處。後於此眾生，以種種等成救事。「若有遭海」下別顯九門救處難眾生，皆有二救：一以世間救、二以出世救。一救海難中，先明所救難狀、後顯能救方便。雖救世海，亦欲救拔生死海中眾生，此初段中略此文。二救陸地眾生，為作光明等，是世中救；二「發如是心」下以惠光滅煩惱闇，是出世救也。三救在山眾生作菓樹等，是世間救；令眾生越生死山者，出世救也。四救曠野眾生，令離飢渴等是世中救；二「復作是念」下令究竟智道，是出世救也。五「見樂著」下救著國土眾生，令滅其樂著，是世中救；二「作如是念」下亦令除五陰著住佛境界，是出世救。六「見著聚落」下救著聚落眾生說法令厭，是世間救，二「復作是念」下令離六入空聚，入一切智城，是出世間救。七「復次」下救迷或眾生令其解脫，是世間救；二「發如是心」下明出世間救，令滅癡闇止諸惡逆，於中先顯所救眾生、後「如是」下明能救之德。八「我見貧苦」下救老病眾生方便救濟，是世中救；二「復作是念」下令得法身常住，是出世間救。九「我見諸惡眾生」下救外道邪見眾生令住正見，是世間救；二「復作是念」下令得出世佛果等。此上九門，於前九種眾生起九種心等，應准此知之。二偈頌中二十一頌，分四：初一頌法門名體；二有四頌明四無量心，是能救生心；三有十頌明六處殊勝，初三眼、次二耳、次一鼻、次一舌、次一身、次二意；四末後六頌明業用廣大，初一神通廣、次三智慧廣、後二所見廣。第三「善財白言」下明得法因緣，先興二問、後還兩答。答中，先答發心時節、二「復次善男子過此」下答得法久近。前中八：初總明過時劫佛興、二顯過去父王、三初佛興出、四辨本生身、五善友告讚佛興、六供佛及眾、七結會古今、八顯善力不虛。二答得法久近中五：初總明時處佛興；二顯本生身；三「彼淨月」下明善友勸導；四詣佛聞法；五明得三昧，於中四，初得方便三昧、二「得此」下明正得法門、三「放光」下明光照見佛增長法門、四「一身」下明身廣遍剎見佛增法。此上所說，明此一法門根芽深遠迹至於此。四「我唯」下結自分位。

Fourth, from "The night goddess said" onward, in revealing her own dharmadhātu, there are two parts: first, she praises his arousing the mind [for bodhi] and following good friends to receive benefit; second, she directly reveals her own teaching. In this there are four parts: first, indicating the name and essence; second, revealing the karmic function; third, the causes and conditions of attaining the teaching; fourth, concluding with her own assigned role. In the first part, "light universally illuminating all phenomena" refers to directly realizing the dharmadhātu. "Dispelling," and so forth, refers to breaking through the obstacles of differentiated nature and dispelling the two kinds of ignorance. Another explanation: universally illuminating all phenomena clarifies her great wisdom; dispelling the ignorance of sentient beings clarifies the function of great compassion. Another explanation: the former is benefit of oneself and the latter is benefit of others. Another explanation: universally illuminating and so forth is the wisdom that can transform [others], and dispelling and so forth is the benefit of transforming according with the capacities [of beings]. Second, from "Towards evil sentient beings, I..." onward, in clarifying the karmic function, there is prose first and gāthās afterward. In the former there are two parts: first, arousing the intention to rescue beings, of which there are nine kinds that can be known; second, from "I always..." onward, directly rescuing and gathering them in response to conditions, in which there are ten gates: the first generally distinguishes it, and the remaining nine individually reveal it. In the former, first, clarifying the time of rescue also explains the meaning of "night goddess," because as she presides over the night of the mundane world to gather and transform [beings], it also represents the transformation above the bhūmis, gathering sentient beings in the darkness. Next, "cities and towns," and so forth, clarifies the places of rescue. Afterward, "towards these sentient beings, by various [means]," and so forth, accomplishes the matter of rescue. From "If there are those encountering [dangers in] the ocean..." onward, individually revealing the nine gates of rescuing sentient beings from perils in various places, all have two rescues: first, rescuing by mundane [means]; second, rescuing by supramundane [means]. In the first, rescuing from ocean perils, it first clarifies the condition of the peril rescued from, and afterward reveals the upāya capable of rescue. Although it rescues from the mundane ocean, it also desires to rescue and deliver sentient beings from the ocean of birth and death; this text is omitted in this first section. Second, rescuing terrestrial sentient beings by producing light and so forth is mundane rescue; second, from "arousing such an intention" onward, extinguishing the darkness of afflictions with the light of wisdom is supramundane rescue. Third, rescuing sentient beings in the mountains by producing fruit trees and so forth is mundane rescue; causing sentient beings to cross over the mountain of birth and death is supramundane rescue. Fourth, rescuing sentient beings in the wilderness, freeing them from hunger and thirst and so forth, is mundane rescue; second, from "further having this thought" onward, causing them to reach the ultimate path of wisdom, is supramundane rescue. Fifth, from "seeing attachment to..." onward, rescuing sentient beings attached to countries and domains by causing them to extinguish their delight and attachment is mundane rescue; second, from "having such a thought" onward, also causing them to eliminate attachment to the five aggregates and abide in the Buddha's realm, is supramundane rescue. Sixth, from "seeing attachment to villages" onward, rescuing sentient beings attached to villages by expounding the Dharma to cause weary disgust is mundane rescue; second, from "further having this thought" onward, causing them to leave the empty village of the six sense bases and enter the city of omniscient wisdom, is supramundane rescue. Seventh, from "furthermore" onward, rescuing deluded and confused sentient beings to bring about their liberation is mundane rescue; second, from "arousing such an intention" onward, clarifying supramundane rescue, causes the extinguishment of the darkness of delusion and the cessation of all evil transgressions; in this, it first reveals the sentient beings who are rescued, and afterward, from "thus" onward, clarifies the virtues capable of rescue. Eighth, from "I see poverty and suffering" onward, rescuing the aged and sick sentient beings by providing expedient relief is mundane rescue; second, from "further having this thought" onward, causing them to attain the eternally abiding dharmakāya, is supramundane rescue. Ninth, from "I see all evil sentient beings" onward, rescuing sentient beings of non-Buddhist heterodox views to cause them to abide in right view is mundane rescue; second, from "further having this thought" onward, causing them to attain the supramundane fruit of Buddhahood and so forth [is supramundane rescue]. These above nine gates, corresponding to the nine minds aroused toward the previous nine kinds of sentient beings, should be understood accordingly. Second, in the twenty-one gāthās of the verses, they are divided into four parts: first, one gāthā on the name and essence of the teaching; second, four gāthās clarify the four immeasurable minds, which are the minds capable of rescuing beings; third, ten gāthās clarify the superiority of the six sense faculties: the first three on the eyes, next two on the ears, next one on the nose, next one on the tongue, next one on the body, and next two on the mind; fourth, the last six gāthās clarify the vastness of the karmic function: the first on vast supernatural powers, the next three on vast wisdom, and the last two on the vastness of what is seen. Third, from "Sudhana addressed [her], saying" onward, in clarifying the causes and conditions of attaining the Dharma, she first raises two questions and afterward responds with two answers. In the answers, she first answers the time of arousing the aspiration; second, from "Furthermore, good son, beyond this..." onward, she answers how long ago she attained the Dharma. In the former there are eight parts: first, generally clarifying that in past kalpas Buddhas arose; second, revealing the past royal father; third, the initial Buddha arising; fourth, identifying her original physical birth; fifth, the good friend announcing and praising the Buddha's arising; sixth, offering to the Buddha and the saṃgha; seventh, concluding and bringing together past and present; eighth, revealing that good power is not in vain. In the second part, answering how long ago she attained the Dharma, there are five parts: first, generally clarifying the time and place of the Buddha's arising; second, revealing her original physical birth; third, from "that Śuddhaluna..." onward, clarifying the good friend's exhortation and guidance; fourth, approaching the Buddha and hearing the Dharma; fifth, clarifying the attainment of samādhi, in which there are four parts: first, attaining the upāya samādhi; second, from "attaining this" onward, clarifying the direct attainment of the teaching; third, from "emitting light" onward, clarifying the light illuminating and seeing the Buddha to increase the teaching; fourth, from "one body" onward, clarifying the body being vast and pervading the lands, seeing the Buddha to increase the Dharma. What has been explained above clarifies that the root and shoot of this single teaching are deep and far-reaching, and their traces reach to this point. Fourth, from "I only..." onward, she concludes with her own assigned stage.