華嚴經探玄記 19.130

19.130

第四「時彼夜天告」下示己法界。於中二：先歎法器；二「我已成」下正顯己法，於中有四：一標法名體、二顯法義用、三辨法根深淺、四結唯自分。初中，正證法界名曰甚深，後智蘊辯名為妙德。宣教隨機，廣略無礙，名自在音聲。二「是故佛子」下顯義用。於中有二：先總、後別。初中六：一勝大師化、二調御師化、三明淨日化、四平等心化、五「我常以法施」下正顯法施攝生、六「我以如是」下總結智慧益。二復「次佛子」下別辨中四：初釋甚深義，二釋妙德義，三釋自在音聲義，四總結上三義。初中三：初舉數總標、二「所謂」下別名釋義、三「佛子我以」下總結業用。初總中觀察者，智照故。隨順者，趣向故。攝取者，正證故。別中，舉法界中十種義，約十種行顯之，以行必稱理、理由行顯故也。二「佛子我如是思惟」下釋妙德義，初總舉；二「所謂」下別辨十門。總持勝智，妙德備具，故名圓滿；三「以如是」下總結益生。三「復次佛子我或」下釋自在音聲義中，初別顯有二十三句：初三句約三慧辨法、後二十句以十法約廣略辨法；二「佛子以如是」下總結可知。四「佛子我深」下都結前法。謂入無壞法界者，結初甚深義也。悉究竟如來正法者，結妙德總持也。以無上法施等者，結自在音聲也。「佛子我已成」下結自分法體。「念念」下結業用。三「爾時善財」下辨得法久近明法根深淺，於中先問、後答。答中二：初明離垢光明劫中供佛修行、二「復次佛子」下明於佛剎塵數劫中供佛修行。前中三：先於最初佛所得法門、二「次有佛」下略列所值九十八佛、三「佛子於離垢」下總結須彌山塵等佛。初中六：一舉往時；二「時有世界」下顯往處；三「於彼城外」下明往佛興；四「時有轉輪王」下明父王修行，於中三：初王聞法出家、二見惡毀法、三護法令興；五「時有比丘尼」下明夜天本身發心得法；六「佛子時輪王」下結會古今及得法利益。二「次有如來」下略列九十八佛。三「佛子於離垢」下結須彌塵等佛各供佛修護法門。二「復有佛剎塵等劫中供佛修行是故佛子」下顯夜天名可知。四「我唯」下結自分。

Fourth, from "At that time, that night goddess told" onwards, she shows her own dharmadhātu. Therein are two parts: first, praising the Dharma vessel; second, from "I have already accomplished" onwards, directly revealing her own Dharma, which has four parts: 1. designating the name and essence of the Dharma, 2. revealing the meaning and function of the Dharma, 3. discerning whether the roots of the Dharma are deep or shallow, 4. concluding that it is only her own lot. In the first part, directly realizing the dharmadhātu is named "profound"; the subsequent wisdom that gathers eloquence is named "wondrous virtue"; proclaiming the teaching according to the capacity, unhindered in breadth or brevity, is named "unrestricted sound." Second, from "Therefore, son of the Buddha" onwards, she reveals the meaning and function. Therein are two parts: first general, then specific. In the first general part are six aspects: 1. the transformation of a supreme master, 2. the transformation of a guide, 3. the transformation of a bright and pure sun, 4. the transformation of an impartial mind, 5. from "I constantly give the Dharma" onwards, directly revealing gathering sentient beings through the gift of Dharma, 6. from "I, with such" onwards, summarizing the benefit of wisdom. Second, from "Furthermore, son of the Buddha" onwards, discerning specifically, in four parts: first, explaining the meaning of "profound"; second, explaining the meaning of "wondrous virtue"; third, explaining the meaning of "unrestricted sound"; fourth, summarizing the three meanings above. In the first part are three: first, bringing up the number to designate in general; second, from "namely" onwards, explaining the meanings by specific names; third, from "Son of the Buddha, I, by means of" onwards, summarizing the karmic functions. In the first general part, "observing" is due to illumination by wisdom; "conforming to" is due to tending toward; "embracing" is due to direct realization. In the specific part, she brings up ten meanings within the dharmadhātu and reveals them in terms of ten practices, because practice necessarily accords with principle and principle is revealed through practice. Second, from "Son of the Buddha, I, contemplating thus" onwards, explains the meaning of "wondrous virtue": first, raising it in general; second, from "namely" onwards, specifically discerning the ten approaches. Retaining supreme wisdom and possessing wondrous virtues in full, it is thus named "perfection"; third, from "By means of such" onwards, summarizing the benefit to sentient beings. Third, from "Furthermore, son of the Buddha, I either" onwards, explains the meaning of "unrestricted sound." Therein, first, specific explanations have twenty-three clauses: the first three clauses discern the Dharma in terms of the three wisdoms; the subsequent twenty clauses discern the Dharma by means of ten dharmas in terms of breadth and brevity; second, from "Son of the Buddha, by means of such" onwards, the summarizing conclusion can be understood. Fourth, from "Son of the Buddha, I profoundly" onwards, completely summarizes the preceding Dharma: entering the indestructible dharmadhātu summarizes the first meaning of "profound"; completely mastering the true Dharma of the Tathāgata summarizes the dhāraṇī of wondrous virtue; by means of the supreme gift of Dharma, etc., summarizes the unrestricted sound. From "Son of the Buddha, I have accomplished" onwards concludes her own lot of the Dharma-essence. From "In thought after thought" onwards concludes the karmic functions. Third, from "At that time, Sudhana" onwards, discerns how long or recent the Dharma was attained to clarify whether the roots of the Dharma are deep or shallow, wherein first is a question and then an answer. In the answer are two parts: first, clarifying the making of offerings to buddhas and cultivation of practice during the kalpa of Stainless Light; second, from "Furthermore, son of the Buddha" onwards, clarifying the making of offerings to buddhas and cultivation of practice during kalpas as numerous as the dust motes of a buddha-land. In the first part are three: first, the Dharma gate attained from the very first buddha; second, from "Next there was a buddha" onwards, briefly listing the ninety-eight buddhas encountered; third, from "Son of the Buddha, in [the kalpa of] Stainless" onwards, summarizing the buddhas as numerous as the dust motes of Mount Sumeru. In the first part are six: 1. bringing up the past time; 2. from "At that time there was a world" onwards, revealing the past place; 3. from "Outside that city" onwards, clarifying the appearance of the past buddha; 4. from "At that time there was a wheel-turning king" onwards, clarifying the father-king's practice, wherein are three: first, the king hears the Dharma and renounces the household life; second, seeing the wicked defaming the Dharma; third, protecting the Dharma to cause it to flourish; 5. from "At that time there was a nun" onwards, clarifying the night goddess's original self generating the mind and attaining the Dharma; 6. from "Son of the Buddha, at that time the wheel-turning king" onwards, concluding by uniting past and present and the benefit of attaining the Dharma. Second, from "Next there was a tathāgata" onwards, briefly lists the ninety-eight buddhas. Third, from "Son of the Buddha, in [the kalpa of] Stainless" onwards, concludes with the buddhas as numerous as the dust motes of Sumeru, with each of whom she offered to buddhas and cultivated the Dharma gate of protection. Second, from "Furthermore, in kalpas equal to the dust motes of a buddha-land, making offerings to buddhas and cultivating practices; therefore, son of the Buddha" onwards, reveals the night goddess's name, which can be understood. Fourth, from "I only" onwards, concludes her own lot.