華嚴經探玄記 20.48

20.48

第四「爾時彌勒」下授己法界。於中二：初歎善財法器利益、二正令入己法界。前中有六：初為己眷屬歎善財德，令人倣習；二正為善財歎德令喜；三勸歸文殊、彌勒攝受；四善財自慶，重請彌勒；五彌勒以偈重歎善財；六具歎無盡大菩提心。就初段中文有八：初指示大眾。二歎善財精進德。頻陀伽羅，是猶覺城也。百十者，古師有三釋。一云：上來至此應有一百一十，但文中脫漏，故不具列也。一云：上來所列是正善知識，若通取主伴方便導引等，則百一十也，是故上文未欠。滿足王及大光王等，前皆云漸經人眾聚落城邑曠野等，故知通取所經處有一百一十也。一云：信等五位則為五十，後摩耶、彌勒、文殊、普賢及佛為五，此五十五各有自分、勝進，故有一百一十也。此等竝為舊經不足，有此諸釋。今既文具，不勞異釋。此是總括前後知識有五十四位，分德生童子及有德童女則為五十五人，各有自分、勝進，故有百一十也。三「如是童子」下歎善財直學大乘德。文中有十句，文可知。四「如是之人」下歎行勝希有德，於中二：先標、二「何以」下釋成。釋成中三：初總釋；二「度無智海」下別釋，於中化二十一種眾生；三「救護」下總結釋可知。五「諸善男子」下歎善財菩提心希有德。六「諸善男子若有菩薩」下歎善財堪為勝軌德。七「此童子者入威儀」下歎善財如海深廣行。八「顯現一切」下明一切處遍修行。第二「善財汝今得」下正為善財歎德令喜。於中四：初歎善財本見文殊益，於中先總、二「所謂」下別。遠離惡導等，入十信益。過童蒙地者，入十住益。住功德地者，入十行十迴向益。具智惠地者，十地益。下明入勝進佛智益。二「若能如是」下歎善財見功德雲等已後諸善知識益。於中，初總辨見勝人益、二「隨彼」下別顯聞妙法益、三「善財汝應發大」下歎善財超劫速成行。於中，初總舉得果速；次別顯修因速，謂進行超群也。餘菩薩，約隨位差別說，一生皆具者，約普門該攝說。又此一生亦攝多劫，如上仙人執手成多劫行等。又此普賢法雖圓融相攝一位則一切，故一生皆得，然亦要由直心精進方得速成。直心者，心中不雜異念故、趣入猛盛故。精進者，稱心而作故。後「其有」下歎成利益。四「善財當知」下歎普行希逢德亦二：初歎行希成，謂過去佛往修行時，無有於一生身得逢爾許善知識者，是故汝今極為希有；二「其有眾生」下亦歎利益。第三「爾時彌勒」下勸歸文殊、彌勒攝受。於中五：初勸往文殊、二善財悲泣以念深恩故、三文殊授瓔、四善財奉散明以智導令成福行故也、五彌勒摩頂明加持攝受之義也。第四「爾時善財」下明善財自慶重請中，先說偈自慶、後設敬重請。於中三：初總敬請；二「大聖」下歎德請，於中初歎行位成滿、次「為煩惱」下歎攝生濟物德、三「唯願」下結請。第五彌勒以偈重歎德中有六十八頌，分六：初一總歎專求、次有十偈別歎善來、次有八偈歎其來意、次有十偈明行位成立、次有二十二偈歎利他兼自行、下有十七偈隻結自他行。第六「爾時彌勒」下廣歎菩提心無盡德中有四：初結前生後總歎發心；二「汝得善利」下歎得十種善利；三「何以故」下廣顯發心功德，有二百一十八句：初一百一十五句明菩提心殊勝功德高齊佛果；二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量。前中，依光統師，分配十二住，科為十二段。今謂此中一一各顯菩提心中一種勝德，皆通始終，此亦不可別配諸位，一一皆約世喻顯德，准釋可知。天德瓶者，於中所索悉皆得故，如如意珠也。恒娑者，此云鵝毛，以此為衣水澆不著，喻菩提心塵垢不染。七使者，貪等五鈍使，復取身邊二見，故為七也。波羅提毘叉藥者，此云燈照藥。毘樓那風者，應是毘嵐風，此云旋猛風也。次「佛子菩提心者如是」下結其功德等。於因果下釋，以菩薩諸位功德及佛果功德並皆從此心中所出生故，是故此心等彼所出。第二「善男子譬如有人得自在藥」下明菩提心功德廣多無量。於中一百三句，亦有諸德配十地分之。今亦通辨一一各顯一德，皆先喻、後合，准釋可知。以此說者聽者，俱是大人，皆廣見故，是故所舉譬喻多非人間所有。頻伽陀藥者，具正云毘笈摩，此云除去，謂能除去毒惡剎故。刪陀那大藥王樹者，此云續斷藥，謂此樹藥能令所傷骨肉等皆得後續故云也。藥草名阿藍婆者，具云阿羅底藍婆，此云得喜藥，謂得塗身，令身患心惡皆止生悅，故以為名。憂陀伽婆羅栴檀者，具云地毘烏羅伽娑羅也。地毘此云妙，烏羅伽此云腹行，即龍蛇之類。娑羅此云勝，亦云堅固，謂此栴檀堅固勝，生在龍宮，故以為名。波利質多樹，正云波唎耶咀羅拘毘陀羅，此云香遍樹，謂此樹枝華實一切皆香，故立此名。又此樹香氣，於忉利天處一切普熏，故名香遍。那利羅樹者，具云㮈唎羅吉唎，此云莖等有用樹。㮈唎此云莖也。羅是多聲，謂莖等枝葉花果也。吉唎，此云能作，謂此樹莖等悉有用益眾生故。此樹出海中，其形甚高，似多羅樹。其菓甚美，於中有汁，似椰子樹。阿羅娑藥者，具云呵吒迦阿羅娑，此云金光汁藥。呵吒迦云金光明，阿羅娑云汁藥。出於山中井內，諸龍守護，若有得飲皆成仙人。迦毘伽鳥者，具云迦羅頻伽，此云美音言鳥。謂迦羅云美音，頻伽云語言。謂雪山中一切鳥聲皆悉不及。又在卵中則能出聲。阿夜健多鐵者，具云阿夜塞建那，謂阿夜此云鐵，塞建那此云勝伏，謂此鐵能伏碎餘鐵，故名勝伏鐵。摩伽羅魚者，此云極大之魚，謂是巨鼈魚也。四「善男子」下結前功德廣多無量。初通舉、後別結。善財何故在此廣歎菩提心者？以是位終極故。功成德立，由本大心，故須歎也。

Fourth, from "At that time, Maitreya" onwards, he confers his own dharmadhātu. Within this there are two parts: first, praising Sudhana's capacity as a Dharma vessel and his benefits; second, directly causing him to enter his own dharmadhātu. The former has six parts: first, for his own retinue, praising Sudhana's virtues to cause people to emulate him; second, directly praising Sudhana's virtues to bring him joy; third, exhorting him to return to Mañjuśrī and Maitreya's gathering; fourth, Sudhana rejoicing in himself and re-requesting Maitreya; fifth, Maitreya re-praising Sudhana in verse; sixth, fully praising the inexhaustible great bodhicitta. Within the first section, the text has eight parts: first, pointing him out to the great assembly. Second, praising Sudhana's virtue of vigor. "Bindukara" is like [saying] the "City of Awakening." As for the "one hundred and ten," ancient masters have three explanations. One says: from above down to here, there should be one hundred and ten, but there are omissions in the text, so they are not fully enumerated. Another says: those listed above are the primary kalyāṇamitras; if one comprehensively includes the hosts and attendants, expedients, guides, and so on, then there are one hundred and ten, and therefore the text above lacks nothing. Before King Toṣa and King Mahāprabha, it is always said that they gradually passed through gatherings of people, settlements, cities, wildernesses, and so forth; hence we know that comprehensively including the places passed through, there are one hundred and ten. Another says: the five stages from faith onwards make fifty, and later, Māyā, Maitreya, Mañjuśrī, Samantabhadra, and the Buddha make five; each of these fifty-five has its own component and supreme progress, hence there are one hundred and ten. All of these explanations were given because the older sūtra was incomplete. Now that the text is complete, there is no need for differing explanations. This comprehensively gathers the preceding and subsequent kalyāṇamitras into fifty-four stages; dividing the boy Śrīsaṃbhava and the girl Śrīmatī, there are fifty-five people; each has its own component and supreme progress, hence there are one hundred and ten. Third, from "Such a youth" onwards, he praises Sudhana's virtue of directly studying the Mahāyāna. In the text there are ten phrases, and the text is clear. Fourth, from "Such a person" onwards, he praises his virtue of supreme and rare practice. Within this there are two parts: first, presenting it; second, from "Why is this?" onwards, explaining it to completion. Within explaining it to completion there are three parts: first, a general explanation; second, from "crossing the ocean of non-wisdom" onwards, a specific explanation, wherein he transforms twenty-one kinds of sentient beings; third, from "rescuing and protecting" onwards, a summarizing conclusion, which is clear. Fifth, from "Good men" onwards, he praises the rare virtue of Sudhana's bodhicitta. Sixth, from "Good men, if there are bodhisattvas" onwards, he praises Sudhana's virtue of being worthy of being a supreme model. Seventh, from "This youth, entering deportment" onwards, he praises Sudhana's practice, vast and deep like the ocean. Eighth, from "Manifesting everywhere" onwards, he explains his universal cultivation in all places. Second, from "Sudhana, you now have attained" onwards, he directly praises his virtues for Sudhana to bring him joy. Within this there are four parts: first, praising the benefits of Sudhana's original meeting with Mañjuśrī. Within this, first general, second, from "namely" onwards, specific. "Leaving far behind evil guides" and so forth is the benefit of entering the ten faiths. "Surpassing the stage of childhood ignorance" is the benefit of entering the ten abodes. "Dwelling in the stage of merit" is the benefit of entering the ten practices and ten dedications. "Being endowed with the stage of wisdom" is the benefit of the ten bhūmis. Below, it explains the benefit of entering the supreme progress of Buddha-wisdom. Second, from "If one can be like this" onwards, he praises the benefits of Sudhana's having met Puṇyaprabha and the other subsequent kalyāṇamitras. Within this, first, he generally distinguishes the benefit of seeing superior persons; second, from "Following them" onwards, he specifically reveals the benefit of hearing the wondrous Dharma; third, from "Sudhana, you should give rise to the great..." onwards, he praises Sudhana's practice of transcending kalpas and attaining swift accomplishment. Within this, first, he generally presents swift attainment of the fruit; next, he specifically reveals the swift cultivation of the cause, meaning that his progressive practice surpasses the crowd. For other bodhisattvas, it is spoken according to the distinctions of the stages; that he completely possesses them in a single lifetime is spoken according to the universal gate's overarching subsumption. Moreover, this single lifetime also subsumes many kalpas, just as the ṛṣi above grasped his hand and completed the practices of many kalpas. Furthermore, although this Samantabhadra Dharma perfectly interpenetrates and mutually subsumes so that one stage is all stages, and hence all are attained in a single lifetime, it still must depend upon a straightforward mind and vigor to attain swift accomplishment. A straightforward mind means that within the mind there are no mixed extraneous thoughts, and entry is fierce and flourishing. Vigor means acting in accord with one's mind. Below, from "Those who..." onwards, he praises the accomplishment of benefits. Fourth, from "Sudhana, you should know" onwards, he praises the rare-to-meet virtue of universal practice. This also has two parts: first, praising that the practice is rare to accomplish, meaning that when the past Buddhas cultivated their practices formerly, none ever met so many kalyāṇamitras within the body of a single lifetime; therefore, you now are exceedingly rare; second, from "Those sentient beings" onwards, he also praises the benefits. Third, from "At that time, Maitreya" onwards, he exhorts him to return to Mañjuśrī and Maitreya's gathering. Within this there are five parts: first, exhorting him to go to Mañjuśrī; second, Sudhana weeping because of recollecting his deep kindness; third, Mañjuśrī granting him a necklace; fourth, Sudhana offering and scattering it, explaining that guiding with wisdom causes him to accomplish meritorious practice; fifth, Maitreya rubbing his head, explaining the meaning of empowerment and gathering. Fourth, from "At that time, Sudhana" onwards, explaining Sudhana's rejoicing in himself and re-requesting, he first speaks verses rejoicing in himself, and afterwards pays reverence and re-requests. Within this there are three parts: first, a general reverent request; second, from "Great Sage" onwards, requesting by praising virtues, wherein he first praises the full perfection of practices and stages, next, from "For the sake of afflictions" onwards, he praises the virtue of gathering and liberating beings, and third, from "I only pray" onwards, concludes the request. Fifth, Maitreya's re-praising of virtues in verse has sixty-eight stanzas, divided into six parts: first, one stanza generally praising his single-minded seeking; next, ten verses specifically praising his welcome arrival; next, eight verses praising the intention of his coming; next, ten verses explaining the establishment of practices and stages; next, twenty-two verses praising benefiting others along with his own practice; below, seventeen verses exclusively concluding the practices of self and other. Sixth, from "At that time, Maitreya" onwards, extensively praising the inexhaustible virtues of bodhicitta, there are four parts: first, concluding the preceding and introducing the subsequent, generally praising the arousal of the mind; second, from "You have attained good benefits" onwards, praising the attainment of ten kinds of good benefits; third, from "Why is this?" onwards, extensively revealing the virtues of arousing the mind, which has two hundred and eighteen phrases: the first one hundred and fifteen phrases explain that the extraordinary virtues of bodhicitta are as high and equal as the Buddha-fruit; second, from "For example, just as a person obtains the medicine of sovereignty" onwards, one hundred and three phrases explain that the sovereign virtues of bodhicitta are vast, multiple, and immeasurable. In the former, Master Guangtong allocated them to the twelve abodes and divided them into twelve sections. Now I say that here each phrase reveals a distinct supreme virtue within bodhicitta, all running through beginning to end, and these also cannot be separately allocated to the various stages; each reveals virtue by worldly metaphors, which may be understood by analogy of explanation. As for the "heavenly virtue vase," because whatever one seeks within it is completely obtained, it is like a wish-fulfilling jewel. "Haṃsa" is translated here as "goose feather"; making a garment out of this, water poured on it does not adhere, symbolizing that bodhicitta is not defiled by dust and dirt. The "seven proclivities" are the five dull proclivities such as greed, plus taking the two views of self and extremes, hence making seven. As for the "pratipakṣa medicine," this is translated as "illuminating-lamp medicine." As for the "vailuona wind," it should be the vairambha wind, translated here as "whirling fierce wind." Next, from "Son of the Buddha, bodhicitta is like this..." onwards, he concludes its virtues and equates them to the cause and fruit, explained below: because the virtues of the bodhisattva's stages and the virtues of the Buddha-fruit all arise from within this mind, this mind is equal to what is produced by them. Second, from "Good man, for example, just as a person obtains the medicine of sovereignty" onwards, he explains that the virtues of bodhicitta are vast, multiple, and immeasurable. Within its one hundred and three phrases, various masters have also allocated them by dividing them into the ten bhūmis. Here they are also comprehensively explained: each phrase reveals one virtue, all having the metaphor first and the application second, which may be understood by analogy of explanation. Because both the speaker and listener here are great persons and have vast vision, most of the parables presented do not exist among humans. As for the "vigaṅgata medicine," fully and correctly it is vigama, translated here as "removing," meaning it can remove poisons and evil weapons. As for the "sandhāna great medicinal king tree," it is translated here as "medicine for knitting breaks," meaning this tree's medicine can cause injured bones, flesh, and so forth to be knit back together, hence the name. As for the "medicinal herb named aramba," fully it is aratilaramba, translated here as "medicine that gains joy," meaning that applied to the body, it causes bodily afflictions and mental evils to cease and brings forth delight, hence its name. As for the "udakavāra sandalwood," fully it is divy-oragasāra. "Divya" is translated here as "wondrous"; "oraga" is translated here as "belly-crawler," that is, the class of dragons and snakes. "Sāra" is translated here as "supreme," and also as "solid," meaning this sandalwood is solid and supreme, growing in the dragon palace, hence its name. As for the "pārijāta tree," correctly it is pāriyātra-kovidāra, translated here as "tree of pervasive fragrance," meaning this tree's branches, flowers, and fruits are all fragrant, hence this name is established. Furthermore, the fragrance of this tree everywhere perfumes the Trāyastriṃśa Heaven, hence it is called "pervasive fragrance." As for the "nālīra tree," fully it is nālīrakiri, translated here as "tree whose stalks and so forth are useful." "Nālī" here translates as "stalk." "Ra" is a plural sound, indicating stalks and so forth, branches, leaves, flowers, and fruits. "Kiri" translates here as "able to act," meaning that the stalks and parts of this tree are all useful in benefiting sentient beings. This tree grows in the sea; its form is very tall, resembling a tāla tree. Its fruit is very delicious, containing juice within, resembling a coconut tree. As for the "alasa medicine," fully it is hāṭaka-alasa, translated here as "golden-light juice medicine." "Hāṭaka" means golden light, and "alasa" means juice medicine. It comes from a well in the mountains, guarded by dragons; if anyone gets to drink it, they all become immortals. As for the "kavika bird," fully it is kalaviṅka, translated here as "sweet-sounding talking bird." "Kala" means sweet sound, and "viṅka" means speech. It means that within the snowy mountains, no bird's call can equal it. Moreover, it can make sounds even while inside the egg. As for the "ayakanta iron," fully it is ayaskānta; "ayas" here translates as "iron," and "skānta" translates here as "subduing," meaning this iron can subdue and crush other iron, hence it is called "iron that subdues." As for the "makara fish," this is translated as "extremely large fish," referring to a giant turtle-fish. Fourth, from "Good man" onwards, he concludes that the preceding virtues are vast, multiple, and immeasurable. First he presents them generally, and afterwards concludes specifically. Why is bodhicitta extensively praised here for Sudhana? Because this is the culmination of the stages. The accomplishment of works and the establishment of virtues arise from the original great mind, hence it must be praised.