華嚴經探玄記 2.50

2.50

第九夜摩天有十：初令眾生離世憂惱向出世順體之善。又法身斷德名離憂，教眾生淨道名向善根。二所緣分齊各非一故。三中，初大智離過不住生死、次大悲攝生不住涅槃。又由具大悲救生，令離苦患。頌中順後釋。四了信等善根差別無邊，即根行稠林也。又知一根中有一切根，相即入等重重無盡。又知諸根即同真性，而諸根歷然，故云分別也。五陀羅尼門窮盡法界，故云無量。總持諸法矚同水鏡，故云照明。依《首楞嚴經》，娑婆世界邊畔有須彌山，上天王名持須彌，得首楞嚴三昧，遍在百億須彌頂上帝釋宮中住，餘天不見。今此乃在夜摩眾中，以菩薩自在處處現化，未足怪也。六中有四義：一造業緣，即身等為緣；二所造業，即善惡不動；三緣起無作，業性即真；四業雖即真而不失生果，如經「境界故、業行故、真實故、不思議故。」又緣佛為境，所造善業決定不虛，故云真實。雖種少善，定能當得大菩提果，故云不思議，如尼拘陀子等。頌中順後釋。七初轉一乘三乘等無盡法輪、次扣機成益故云調伏。又初輪體、次輪益，謂調令入法，伏除過惡故也。八中，生界所見、勝眼能見、普觀正見，謂見眾生界極廣故、即真性故、一中一切故、具因果勝義等故、如帝網故，名為普也。三乘無此眼，故云勝也。又勝眼觀機，普雨法雨。頌中順此。九以普智照法令現，又以法實普現群機。十中，天眾是機。次應機施化，令除心惑，故云心淨，此化益也。又雖化不見能所，亦名心淨，屬自也。頌中八偈，各頌一法門。初中，初半頌離憂、後半頌迴向善根。二中，初半約正理明境界、次句約大智、下句約大定。又初半所證、次句能證、下句證亦是結天名。三中，初半頌所離諸患、次句頌具大慈悲、下句結天名。四中，初半明了達無礙，即頌上分別；次句頌諸根，謂行即根行也；下句明知根之意，為化故也。五中兼頌第七轉法門，以同故。初句頌無量總持、次二句頌照明及轉法輪也、下句結天名。又準《地論》，初句體、次句因、次句果、下結。六中超頌第八法門，於中初半妙身勝眼、次句觀已現身、下句結。光是天名，勝是眼名，境是所觀也。七中，一見如來身，頌境界也；次二句頌業行真實：一滅染因、二離染緣；下句頌不思議，以證得淨妙境故。八中通頌第九第十二門，初半頌普現、次句頌施作、下句結第十天名。

Ninth, the Yāma heavens have ten [teachings]: First, causing sentient beings to leave worldly sorrow and distress and turn toward transcendental wholesome roots that accord with reality. Furthermore, the virtue of elimination of the dharmakāya is called 'leaving sorrow'; teaching sentient beings the pure path is called 'turning toward wholesome roots.' Second, the boundaries of cognitive objects are each not one. In the third, first, great wisdom departs from faults without abiding in saṃsāra; next, great compassion gathers beings without abiding in nirvāṇa. Furthermore, by possessing great compassion to rescue beings, it causes them to leave suffering and misfortune. The verse accords with the later interpretation. Fourth, understanding that the distinctions among wholesome roots such as faith are boundless refers to the dense forest of capacities and conduct. Also, knowing that within one capacity are all capacities, mutually identical and entering, layer upon layer without end. Also, knowing that all capacities are identical with true nature, yet all capacities remain distinct, hence called 'analyzing.' Fifth, the dhāraṇī doors exhaust the dharmadhātu, hence called 'immeasurable.' Retaining all dharmas, gazing at them like water in a mirror, hence called 'illuminating.' According to the Śūraṅgama-sūtra, at the edge of the Sahā world there is Mount Sumeru; the celestial king atop it is named Upholding Sumeru, who attained the Śūraṅgama-samādhi, dwelling ubiquitously in the palace of Śakra atop hundreds of koṭis of Mount Sumerus, unseen by other devas. Now, here he is among the Yāma assembly; since bodhisattvas manifest transformation everywhere with sovereignty, it is not to be wondered at. In the sixth, there are four meanings: 1. conditions for creating karma, namely the body, etc., serving as conditions; 2. karma created, namely good, evil, and unmoving; 3. dependent origination without action, the nature of karma being true reality; 4. although karma is identical with true reality, it does not fail to produce fruit, as the sūtra says: 'because of spheres, because of karmic conduct, because of reality, because of the inconceivable.' Furthermore, taking the Buddha as cognitive object, wholesome karma created is definitively not futile, hence called 'real.' Though one plants minor wholesome roots, one will definitively attain the fruit of great bodhi, hence called 'inconceivable,' like the nyagrodha seed, etc. The verses accord with the later interpretation. Seventh, first is turning the inexhaustible dharmacakra of the One Vehicle, Three Vehicles, etc.; next is knocking upon capacities to effect benefit, hence called 'subduing.' Also, first is the substance of the wheel, next is the benefit of the wheel, meaning taming them to enter the Dharma and subduing and eliminating faults. In the eighth, what is seen in the realm of beings, seen by the supreme eye, universally observing with correct vision: seeing that the realm of sentient beings is extremely vast, identical with true nature, one in all, replete with the sublime meanings of cause and effect, and like Indra's net, it is therefore called 'universal.' The Three Vehicles lack this eye, hence called 'supreme.' Furthermore, the supreme eye contemplates capacities and universally rains the Dharma rain. The verses accord with this. Ninth, illuminating dharmas with universal wisdom to cause them to appear, and universally manifesting to all capacities with Dharma reality. In the tenth, the celestial host constitutes the capacities. Next, applying transformation according to capacities, causing them to eliminate mental delusions, hence called 'purifying the mind'—this is the benefit of transformation. Moreover, although transforming, not seeing agent or recipient is also called 'purifying the mind,' pertaining to oneself. In the verses there are eight gāthās, each praising one teaching. In the first, the first half praises leaving sorrow; the second half praises dedicating to wholesome roots. In the second, the first half explains the sphere in terms of correct principle; the next line in terms of great wisdom; the bottom line in terms of great concentration. Also, the first half is what is realized; the next line is what realizes; the bottom line is realization, and also concludes with the devaputra's name. In the third, the first half praises the misfortunes left behind; the next line praises possessing great compassion; the bottom line concludes with the devaputra's name. In the fourth, the first half explains unobstructed understanding, which praises the 'analyzing' above; the next line praises the faculties, meaning conduct is the conduct of faculties; the bottom line explains the purpose of knowing faculties, which is for transformation. In the fifth, it also praises the seventh teaching of turning [the wheel], because they are identical: the first line praises immeasurable retention; the next two lines praise illuminating and turning the dharmacakra; the bottom line concludes with the devaputra's name. Also, based on the Daśabhūmika-śāstra, the first line is the substance, the next is the cause, the next is the fruit, and the bottom concludes. In the sixth, it leaps ahead to praise the eighth teaching, wherein the first half praises the wondrous body and supreme eye; the next line praises manifesting the body after contemplating; the bottom line concludes. 'Light' is the devaputra's name, 'supreme' is the eye's name, and 'sphere' is what is contemplated. In the seventh, 'seeing the body of the Tathāgata once' praises the sphere; the next two lines praise the reality of karmic conduct: 1. extinguishing defiled causes, 2. leaving defiled conditions; the bottom line praises the inconceivable, because of realizing the pure, wondrous sphere. In the eighth, it praises both the ninth and tenth teachings: the first half praises universal manifestation; the next line praises performing deeds; the bottom line concludes with the tenth devaputra's name.