大方廣佛華嚴經疏 56.45

56.45

第三「時毘目」下稱讚授法，中二：先稱讚法器、後正授法要。今初，中四：一總讚發心。示徒眾者，令敬學故。次「善男子此童子」下別讚發心之相。三「時諸仙眾」下眷屬敬讚。言險易者，易亦平也。四「時毘目」下述讚結果。第二「時毘目瞿沙告善財」下正授法要。文中有六：初示法名體。童真淨智變化自在，高出功用之表，所以名幢。相惑不動，故云無勝，即此摧惑亦名幢義。二「善財白言」下徵其境界。三「時毘目」下授令證知。摩頂，顯加持之相。執手，表授與之義，相攝有力故。所見，可知。四「爾時善財童子為菩薩無勝」下得解脫益。文有十句五對，謂為五法照得五種益，能照皆是無勝幢之別名。然初對為總、餘四為別，展轉相生。且初總對，由見彼真智作用，即知是法界體。上寂而遍照，故云三昧光明。二即上所得三昧光明，乃是能照之智作用無盡之寂照，故得所照十方智總持之明鑑無遺。三即上總持，以智為體堅利圓滿，由得此故，能令自心障淨智明，為寂照之光。四得上淨智般若，則無行不嚴、無德不備，為莊嚴藏。此光照心，能照如來法性空中包含圓滿，正受現前。五上虛空藏輪，即一切佛法圓滿寂照，以此照心則智窮三世無盡法源。此約展轉釋。若約能照，皆是總中別義，則不相躡，義不異前。而其所得，即三時中事。五「時彼仙人放善財」下明捨加持，所作託故。還在本處者，不移本處而遍十方處，既還本時亦多劫未逾一日故。近遠無礙、念劫圓融，皆圓教善友法門之力。是以善財一生能辦多劫之行，普賢位內或經不可說劫非但三祇，皆法力加持，不應以時以處定斯玄旨。六「時彼仙人告」下明言承領，可知。

Third, from "at that time, Vimukta..." onward, praising and conferring the Dharma. Within this are two: first, praising the vessel of the Dharma; next, properly conferring the essentials of the Dharma. In the first are four: 1. generally praising the bringing forth of the mind. Showing him to the disciples is to make them revere and learn from him. Next, from "Good man, this youth..." onward, specifically praising the marks of bringing forth the mind. 3. From "at that time, the host of ṛṣis..." onward, the retinue revering and praising him. The word "perilous and easy": "easy" also means even. 4. From "at that time, Vimukta..." onward, recounting and praising the result. Second, from "at that time, Vimuktaghoṣa told Sudhana..." onward, properly conferring the essentials of the Dharma. Within the text are six parts: First, showing the name and essence of the Dharma. Pure wisdom of youthful innocence transforms freely and rises high above effort; therefore it is named "banner." Unshakable amidst marks and afflictions, it is called "invincible"; this crushing of afflictions is also the meaning of "banner." Second, from "Sudhana addressed [him], saying..." onward, asking about its sphere. Third, from "at that time, Vimukta..." onward, conferring it so that he realizes and knows it. Rubbing the crown of the head shows the mark of empowerment. Taking him by the hand represents the meaning of bestowing, because mutually gathering [each other] has power. What was seen can be known. Fourth, from "at that time, the youth Sudhana, through the bodhisattva's invincible..." onward, attaining the benefit of liberation. The text has ten phrases and five pairs, meaning that through five dharmas shining upon him he attains five kinds of benefits; those able to shine are all alternative names for the Invincible Banner. However, the first pair is general and the other four are specific, arising successively. First, the general pair: by seeing the function of his true wisdom, he immediately knows it is the essence of the dharmadhātu. Being tranquil above yet shining everywhere, it is called "samādhi radiance." Second, the samādhi radiance attained above is the tranquil illumination of the endless functioning of the wisdom able to illuminate; hence he attains the illuminated ten directions' wisdom-dhāraṇī's clear mirror without omission. Third, the dhāraṇī above takes wisdom as its essence, firm, sharp, and complete; by attaining this, it enables his own mind's obstacles to be purified and wisdom to be clarified, becoming the light of tranquil illumination. Fourth, attaining the pure wisdom prajñā above, there is no practice not adorned and no virtue not complete, making it an adornment treasury. When this light illuminates the mind, it can illuminate the Tathāgata's dharmatā-space as encompassing and complete, with correct absorption appearing before him. Fifth, the space-treasury wheel above is the complete tranquil illumination of all Buddha-Dharmas; using this to illuminate the mind, wisdom exhausts the endless Dharma source of the three times. This is the successive explanation. If explained in terms of the ability to illuminate, all are specific meanings within the general, so they do not follow sequentially, and the meaning is not different from before. What he attains is an affair within the three times. Fifth, from "at that time, that ṛṣi released Sudhana..." onward, clarifying the relinquishing of empowerment, because what was done had reached its conclusion. Returning to the original place means that without moving from the original place he pervaded the places of the ten directions; since he returned to the original time, many kalpas had not exceeded a single day. Near and far unobstructed, thoughts and kalpas perfectly interpenetrating—all are the power of the Dharma door of the spiritual friend in the Perfect Teaching. For this reason, Sudhana was able to accomplish the practices of many kalpas in a single lifetime; within the station of Samantabhadra he may pass through inexpressible kalpas, not merely three asaṃkhyeyas—all is the empowerment of the Dharma's power, and one should not determine this profound principle by time or place. Sixth, from "at that time, that ṛṣi told..." onward, clearly expressing his acceptance, as can be known.