華嚴經探玄記 20.5

20.5

第四「答言」下示己法界。於中有五：一顯法義、二立法名、三明業用、四辨根深、五結自分。初中二：先明安樂眾生行。光救夜中眾生，謂日沒等夜中放光，是夜天之義，令免世嶮路，求一切智道。若於山等，救難中眾生，釋光明義。二「又善男子」下明利益眾生行，初化放逸眾生令修知足行、次授與十波羅蜜令破十障，釋成歡喜行可知；二「我已成」下立法名，依上三義遂立此名。天竺本名生廣喜處知足光明菩薩解脫。三業用中，先問、後答。以是業用分齊，故云境界。答中二：先舉佛果力用益生，彰己所學，於中先總、後別，可知；二「我入此法門」下明知菩薩因行業用顯已同成，於中二：先總顯、後我知下別辨。別辨中三：初知盧舍那佛本發心時修益生行、二知行菩薩行時修益生行、三通結一切所修行。初中五：先明大悲救物行，於中初見眾生苦、二起悲救攝、三結成慈悲；二「以知足法」下明大智益生行；三「成就菩薩」下成神通利物行；四「以無上淨法」下嚴土說法益生行；五「分別一切未來」下廣攝時處修攝生行。二「佛子盧舍那」下明行菩薩行時益生行中二：先見眾生具苦因苦果，謂初顯集因，常於生死等是苦果；二發起大悲等，明救令出離授樂因果，謂初教修道因，「滅不善」下令得滅果。三「佛子以如是」下結中二：初結前初發心時益生、二「以如是」下結修行菩薩行時益生，竝可知。四「善財白言」下明法根深淺厚薄之義，於中先問、後答。答中二：初歎深難辨，承力許說；二「乃往古」下正顯承力所說之法。前中亦二：先長行、後偈頌。長行中三：初歎境難辨，非但久遠，故難知。亦是當時發心即得深法、滿佛境故，是故難知。此中難者，一非聞惠能知、二非思慧能信、三非修慧能入，上心行處滅；四言語路絕；五非二乘智能證得。若爾，豈可善財亦不可得知耶？二「除佛神力」下明有因緣亦可得知。初一句佛力加持為緣，依善知識等明內行高勝為其因，方可得知。善財正是其人，故云能。須佛力方能信等，翻難也。三「何以故」下責何因，要須佛力方能知耶？釋：以是佛境界故。若爾，夜天云何得說？釋：亦我承佛力說。頌中二十一頌半，有五：初一舉境甚深，頌前難說等；二有四頌明所不知人，頌前非諸天等能知；三有十四頌半，頌前除佛神力等，於中，初二頌前佛神力及依善知識成善根、次一頌前淨正直心、次一頌前哀愍眾生等、次六頌六度行及頌前拔煩惱樹等、次二頌半頌前滅諸染污得普照等、次二頌得如來樂入佛功德等；四有一頌勸善財學；五有一頌前我當承力說也。二正說發心久近中有二：先長行、後偈頌。前中三：初明過去大王起行即是本事、二「有童女」下明夜天本生同修勝行、三結會古今。初中有五段：一總舉時處塵數佛興。二「佛子彼世界海中有世界性」下別舉本處明輪王興化，以是鐵輪王，故云彼閻浮提。三「彼大劫中」下明有惡劫起。於中五濁熾然者總舉也，謂劫濁、見濁、煩惱濁、眾生濁、命濁，具如別章。行十惡等，造苦因也。死入惡道，明受異熟果也。命短等，明受等流果也。「以諸貪著」下明增上果。四「彼時人民」下明苦人於王上訴求救，為大悲之境。五「時彼大王聞」下對境起心，成大悲之行。於中三：先心得大悲法，謂百萬僧祇等；二口發大悲語，謂十種悲語等，為愍眾生十種苦故，一地獄苦、二煩惱苦、三老病死苦、四恐怖苦、五見疑苦、六愚癡苦、七慳嫉苦、八生死苦、九生盲苦、十障礙苦，十種對治如文可知；三「時彼大王」下明身行大悲事，於中五：先宣勅普告；二「時城東」下設大施會；三「爾時閻浮」下大眾普集；四「時王見已」下明見乞者現前，王大歡喜，是適悅意樂，於中四：一法說校量、二喻、三合、四「何以故」下釋大喜所由，文竝可知。五「復次佛子時彼大王」下正起勝想普施所須。第二「時彼會中有一童女」下明本生身同修勝行。於中六：初歎女德勝。二「作如是念」下順善知識捨物。同願脫莊嚴具者，示背世間榮華之報。置王前而發願者，悕同出世菩薩大行。三「時彼大王告此」下，王施與女者，明菩薩攝受同行故也。四女人說偈讚王德者，賀恩報故。五十二頌分二：初二十五頌總顯大王興世利益、後二十七別明本生利益之相。前中四：初六頌明王未興時損、二次二偈明王興益、三有十頌顯王興世翻捐成德、四有七頌明大王聲教利益。二從「王父名淨」下二十七頌別顯本生中五：初四頌明前王世末、二有八頌明王興先相、三有三頌父王遊池、四有五頌明童子出生益、五末後七頌明王出利益。五爾時等，明女讚已設禮。六王讚女德，以衣授之，主伴同益。第三結會古今中，略不結云爾時彼童女者今則我身是。第二重頌中十偈，初二天眼、次一天耳、次一他心、次一宿命、次四廣知諸佛因果等事、後一結勸修學。五「我唯」下結自分，可知。

Fourth, from 'replied, saying' onward, she shows her own dharmadhātu. Here there are five parts: 1. revealing the meaning of the dharma; 2. establishing the name of the dharma; 3. clarifying the karmic function; 4. discerning the depth and shallowness of roots; 5. concluding with her own scope. In the first part, there are two: first, clarifying the practice of bringing peace and happiness to sentient beings. Rescuing sentient beings in the night with light means emitting light in the night when the sun has set, etc.; this is the meaning of a night goddess, causing them to escape perilous worldly paths and seek the path to omniscient knowledge. Rescuing sentient beings in difficulties on mountains, etc., explains the meaning of light. Second, from 'Furthermore, son of good family' onward, clarifies the practice of benefiting sentient beings: first, transforming negligent sentient beings to cultivate the practice of contentment; next, bestowing the ten pāramitās to break through the ten obstructions; its explanation fulfilling the practice of joy is understandable. Second, from 'I have already attained' onward, establishes the name of the dharma; this name is established based on the three meanings above. In the Indian text, it is named the Bodhisattva Liberation of the Radiance of Contentment at the Place of Producing Vast Joy. In the third [part], karmic function, there is first a question and then an answer. Because it is the measure of karmic function, it is called a sphere. In the answer, there are two: first, adducing the Buddha-fruit's power and function in benefiting beings to display what she has studied, in which general is first and specific is second, as can be known; second, from 'When I enter this dharma-gate' onward, clarifies knowing the karmic function of the bodhisattva's causal practices to show that she has equally accomplished them; in this, there are two: first, a general display, and second, from 'I know' onward, a specific discernment. In the specific discernment, there are three: first, knowing Rocana Buddha's practice of benefiting beings when he originally produced the mind [for bodhi]; second, knowing his practice of benefiting beings when cultivating the bodhisattva practices; third, universally concluding all that he cultivated. In the first part, there are five: first, clarifying the practice of great compassion in rescuing beings, in which first he sees the suffering of sentient beings, second raises compassion to rescue and gather them, and third concludes with benevolence and compassion; second, from 'Through the dharma of contentment' onward, clarifies the practice of great wisdom in benefiting beings; third, from 'Accomplishing the bodhisattva' onward, accomplishes the practice of spiritual powers to benefit beings; fourth, from 'Through supreme pure dharmas' onward, the practice of adorning lands and expounding the Dharma to benefit beings; fifth, from 'Distinguishing all the future' onward, extensively gathers times and places to cultivate the practice of gathering beings. Second, from 'Son of the Buddha, when Rocana' onward, clarifies the practice of benefiting beings when cultivating the bodhisattva practices, in which there are two: first, seeing sentient beings possessing causes of suffering and fruits of suffering, where the initial part shows the causes of accumulation, and 'always in saṃsāra', etc., are the fruits of suffering; second, giving rise to great compassion, etc., clarifies rescuing them to attain departure and bestowing the causes and fruits of happiness, where the initial part teaches cultivating the causes of the path, and from 'extinguishing unwholesomeness' onward causes them to attain the fruit of cessation. Third, from 'Son of the Buddha, with such' onward, is the conclusion, in which there are two: first, concluding the previous benefit to beings when first producing the mind; second, from 'with such' onward, concluding the benefit to beings when cultivating the bodhisattva practices; both can be known. Fourth, from 'Sudhana said' onward, clarifies the meaning of the depth and shallowness, thick and thin, of the roots of the dharma; in this, there is first a question and then an answer. In the answer, there are two: first, praising its depth as difficult to discern, and promising to speak by receiving [the Buddha's] power; second, from 'In the past' onward, directly reveals the dharma spoken by receiving [the Buddha's] power. In the former, there are also two: first, prose, and second, verses. In the prose, there are three: first, praising the sphere as difficult to discern; not only because it was long ago is it difficult to know, but also because she attained the profound dharma immediately upon producing the mind at that time and fulfilled the Buddha's sphere, it is therefore difficult to know. The difficulties here are: 1. it cannot be known by wisdom from hearing; 2. it cannot be believed by wisdom from thinking; 3. it cannot be entered by wisdom from cultivation—the above pertains to the cessation of the places of mental activity; 4. the path of speech is cut off; 5. it cannot be realized by the wisdom of the two vehicles. If so, could it be that Sudhana also cannot come to know it? Second, from 'Except through the Buddha's spiritual power' onward, clarifies that through conditions it can also be known. The first sentence takes the empowerment of the Buddha's power as the external condition, and relying on good spiritual friends, etc., clarifies the lofty superiority of inner practice as the cause, by which it can then be known. Sudhana is precisely such a person, hence it says 'able.' Needing the Buddha's power to be able to have faith, etc., overturns the difficulty. Third, from 'Why is that?' onward, reproves: for what reason must one rely on the Buddha's power to be able to know? The explanation is: because it is the Buddha's sphere. If so, how can the night goddess speak of it? The explanation is: I also speak relying on the Buddha's power. In the verses, there are twenty-one and a half stanzas, with five parts: first, one stanza adduces the extreme profundity of the sphere, versifying the previous difficulty of speaking, etc.; second, there are four stanzas clarifying those who do not know, versifying the previous point that gods and others cannot know; third, there are fourteen and a half stanzas versifying the previous 'except through the Buddha's spiritual power,' etc., in which the first two versify the previous Buddha's spiritual power and relying on good spiritual friends to accomplish roots of goodness; the next one versifies the previous pure and upright mind; the next one versifies the previous pitying of sentient beings, etc.; the next six versify the practices of the six pāramitās and versify the previous uprooting of the tree of afflictions, etc.; the next two and a half versify the previous extinguishing of all defilements to attain universal illumination, etc.; the next two versify attaining the Tathāgata's joy and entering the Buddha's virtues, etc.; fourth, there is one stanza exhorting Sudhana to learn; fifth, there is one stanza on the previous 'I shall speak by receiving power.' Second, in directly speaking of the duration of producing the mind, there are two: first, prose, and second, verses. In the former, there are three: first, clarifying the past great king's initiating practice, which is the original event; second, from 'There was a maiden' onward, clarifies the night goddess's past life cultivating superior practices together [with him]; third, concluding by joining past and present. In the first part, there are five sections: 1. generally adducing the time and place where dust-atom-numbered Buddhas arose; 2. from 'Son of the Buddha, in that ocean of worlds there was a world system' onward, specifically adduces the original place to clarify the wheel-turning king's arising to transform beings; because he was an iron-wheel-turning king, it says 'that Jambudvīpa'; 3. from 'In that great kalpa' onward, clarifies the arising of an evil kalpa. Therein, 'the five turbidities blazed furiously' is a general statement, referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient-being turbidity, and life-span turbidity, fully treated as in the separate chapter. Practicing the ten unwholesome actions, etc., creates the causes of suffering. Dying and entering evil destinies clarifies receiving the fruit of maturation. Shortness of life, etc., clarifies receiving the fruit of uniform outflow. From 'Through various cravings' onward, clarifies the dominant fruit; 4. from 'At that time the people' onward, clarifies the suffering people appealing to the king to seek rescue, serving as the object of great compassion; 5. from 'Then that great king, hearing' onward, facing the object, he aroused his mind, completing the practice of great compassion. In this, there are three: first, his mind attained the dharma of great compassion, referring to 'a million asaṃkhyeyas,' etc.; second, his mouth uttered words of great compassion, referring to 'ten kinds of compassionate words,' etc., because of pitying the ten kinds of suffering of sentient beings: 1. the suffering of hells; 2. the suffering of afflictions; 3. the suffering of old age, sickness, and death; 4. the suffering of fear; 5. the suffering of views and doubt; 6. the suffering of ignorance; 7. the suffering of stinginess and jealousy; 8. the suffering of saṃsāra; 9. the suffering of being born blind; 10. the suffering of hindrances; the ten antidotes can be understood from the text; third, from 'Then that great king' onward, clarifies his physical enactment of the deeds of great compassion, in which there are five: first, issuing an edict to announce universally; second, from 'At that time, east of the city' onward, establishing a great assembly of giving; third, from 'At that time, all in Jambudvīpa' onward, the great assembly gathers universally; fourth, from 'Then the king, having seen' onward, clarifies seeing the beggars appear before him, and the king greatly rejoiced, which is the pleasure of delight, in which there are four: 1. explaining through dharma and weighing; 2. simile; 3. application; 4. from 'Why is that?' onward, explains the reason for the great joy; the text of all these can be understood; fifth, from 'Furthermore, son of the Buddha, then that great king' onward, directly generating superior thoughts to give universally whatever was needed. Second, from 'At that time, in that assembly there was a maiden' onward, clarifies her past-life body cultivating superior practices together. In this, there are six: first, praising the maiden's superior virtue; second, from 'Formed such a thought' onward, following the good spiritual friend to relinquish possessions. Making the same vow and removing her adornments shows turning away from worldly glory and retribution. Placing them before the king and making vows seeks to share the transcendent bodhisattva's great practice; third, from 'Then that great king told this' onward, the king's giving them back to the woman clarifies the bodhisattva's gathering and embracing companions in practice; fourth, the woman speaking verses to praise the king's virtue is to return thanks for kindness; fifty-two verses are divided into two: the first twenty-five verses generally reveal the benefit of the great king's arising in the world, and the latter twenty-seven specifically clarify the forms of benefit in the past life. In the former, there are four: the first six verses clarify the harm when the king had not yet arisen; the next two verses clarify the benefit of the king's arising; the next ten verses show the king's arising in the world reversing loss and turning it into virtue; the next seven verses clarify the benefit of the great king's voiced teachings. Second, from 'The king's father was named Śuddha' onward, twenty-seven verses specifically reveal the past life, in which there are five: the first four verses clarify the end of the previous king's age; the next eight verses clarify the portents of the king's arising; the next three verses clarify the father-king touring the pool; the next five verses clarify the benefit of the prince's birth; the final seven verses clarify the benefit of the king's emergence; fifth, 'at that time,' etc., clarifies that after praising, the maiden performed obeisance; sixth, the king praises the maiden's virtue and confers garments upon her, master and companion sharing common benefit. Third, in concluding by joining past and present, it omits concluding with 'at that time, that maiden was now my very self.' In the second [section], the restated verses, there are ten stanzas: the first two are the divine eye; the next one is the divine ear; the next one is knowledge of others' minds; the next one is knowledge of past lives; the next four extensively know the causes, fruits, and affairs of all Buddhas; the final one concludes with an exhortation to cultivate and study. Fifth, from 'I only' onward, concludes with her own scope, which is understandable.