大方廣佛華嚴經疏 12.17

12.17

第五當機雲集中，文二：先通顯諸王雲集致敬、後「諸佛子」下別彰諸王雲集儀式。於中分二：先廣明喜見、後略列諸王。今初，即正出本事之緣，文分為六：第一標名辨統、二總辨眷屬、三威光得益、四偈讚如來、五父王宣誥、六俱行詣佛。初文可知。第二「夫人」下總顯眷屬者，有德曰夫人，有色曰采女。王子，別本云二萬五千者，別梵本也。案《瓔珞本業經》上卷云「十住銅輪寶瓔珞，百福子為眷屬，生一佛土受佛學行，教化二天下；銀輪寶瓔珞五百子；金輪一千子；初地四天王一萬子；二地忉利天王二萬子。」三地已上乃至淨居天王，但云眷屬亦如是，故知無過二萬子者。若三界王即當等覺，又以一切菩薩為眷屬。案：喜見所統但以城言。又見佛興至第三佛方云去世，五百銀輪斯為正也。或約教異，理亦可通。上首云大威光者，有大威德聖道光明故。第三「爾時」下威光得益，文分為二：先舉因總標；後「何謂」下列益，明體皆從勝用標名。一佛德圓滿，摧障稱輪，定中能知，故受斯稱；二此總持能持諸佛普法；三即空涉有名為方便，斯則權實雙行，為不共般若，稱體用之廣大。四以二嚴調伏，真實慈也。五法雲震音，能拔苦本。六稱理法喜，故德無邊。自他俱慶，心為最勝。七知離名法，法亦應捨，如實捨也。八善巧起用，平等無思。通從此生，故名為藏。九盡眾生界荷負無疲，要令信解，為大願也。十所有辯才皆入佛智，自他俱照，是曰光明。此上十法，初三功德法、次四熏修法、後三起化法。多言大者，境界無邊，稱性廣大，智契貫達，並受證名。

Fifth, regarding those of suitable capacity gathering like clouds, the text has two parts: first, universally showing the various kings gathering like clouds to pay homage; second, from 'O sons of the Buddha' onward, specifically revealing the etiquette of the kings gathering like clouds. Within this, it divides into two: first, extensively explaining Priyadarśana; second, briefly listing the kings. As for the first, this directly presents the conditions of the past event, and the text divides into six: 1. Indicating the name and identifying his domain; 2. Generally identifying his retinue; 3. The benefit gained by Great Radiance; 4. Praising the Tathāgata in verse; 5. The royal father's proclamation; 6. Going together to the Buddha. The first passage can be understood. Second, from 'consorts' onward, generally showing the retinue: those with virtue are called 'consorts'; those with beauty are called 'maidens'. Regarding the princes, another recension says twenty-five thousand, which reflects a different Sanskrit manuscript. Examining the upper fascicle of the *Yingluo benye jing*, it says: 'At the ten abidings, with copper wheel and jewel necklaces, one hundred blessed sons serve as retinue, being born in one Buddha-land to receive the Buddha's learning and practice, transforming two continents; with silver wheel and jewel necklaces, five hundred sons; with gold wheel, one thousand sons; at the first stage, the Heavenly Kings of the Four Directions have ten thousand sons; at the second stage, the Heavenly King of Trāyastriṃśa has twenty thousand sons.' From the third stage upward, up to the Heavenly Kings of the Śuddhāvāsa, it merely says the retinue is also like this; hence we know none exceed twenty thousand sons. If one is king of the triple realm, that corresponds to equal awakening, and one further has all bodhisattvas as retinue. Note: Priyadarśana's governance is spoken of only in terms of a city. Furthermore, from seeing the Buddha arise until the third Buddha, it only then says he passed away; five hundred with a silver wheel is thus the standard. Or, according to differences in teaching, this principle is also admissible. The leader being called Great Radiance is because he possesses the light of the holy path of great majestic virtue. Third, from 'At that time' onward, Great Radiance gaining benefit, the text divides into two: first, adducing the cause and generally indicating it; second, from 'What are they' onward, listing the benefits, explaining that the essences all take their names from their supreme functions. 1. The Buddha's virtues are complete, crushing obstacles like a wheel; being able to know this in samādhi, he thus receives this designation. 2. This dhāraṇī can uphold the universal dharmas of all Buddhas. 3. Approaching existence while identical to emptiness is called skillful means; this is the simultaneous operation of provisional and ultimate, constituting unshared prajñā, corresponding to the vastness of essence and function. 4. Subduing through the two adornments is genuine compassion. 5. The thunderous sound of the Dharma cloud can uproot the basis of suffering. 6. Joy in the Dharma according with noumenon, hence virtue is boundless; both oneself and others rejoice, the mind being supreme. 7. Knowing freedom from dharmas, even dharmas should be abandoned; this is abandoning in accordance with reality. 8. Skillfully giving rise to function, equanimous and without discursive thought; all arise from this, hence it is called a treasury. 9. Bearing burdens across the entire realm of sentient beings without weariness, determined to make them have faith and understanding; this is the great vow. 10. All eloquence enters the Buddha's wisdom, illuminating both self and others; this is called light. Among the ten dharmas above, the first three are dharmas of merit, the next four are dharmas of cultivation, and the last three are dharmas of initiating transformation. The frequent use of 'great' is because the sphere is boundless, corresponding to the vastness of nature; wisdom tallying and penetrating, all receive the name of realization.