大方廣佛華嚴經疏 57.59

57.59

第二「時善財童子即詣」下見敬諮問，中三：先見、次敬、後問。前中二：初見依、後見正。今初，有六：一無漏林樹，無漏法行而建立故。文中有八，各有所表，思之。二「園中復有」下明八解泉流。八功德者，謂輕、冷、濡、美、淨而不臭、調適無患。三「無量寶樹」下敷法空座，而隨法嚴異。於中，有標、列及結，可知。四「此大園」下雜明諸嚴，萬行非一故。五「爾時善財」下出其所因。六「三千」下明果用自在。二「爾時善財見師子」下明見正報，中四：初總明遍坐，勝德顯彰；二別明所遍，演法各異；三總結多類聞法發心；四通顯所因，釋成自在。今初。婆樓那者，此云水也，此天能滿人願故。二「或見處座」下別明所遍中，有三十處，分三：初十六為八部人非人等、次二為二乘、後十二為菩薩。今初中，先有七處為天：一為淨居天。說無盡者，治彼那含求盡身智故。二梵王，普應但於己眾，廣及三千為說普門則無不應。梵音清妙但是世間，為說法界勝流方為淨妙。三他化天，令得出世淨心，超世自在故。四化樂，樂具莊嚴不及善故。五旋歸如來藏心，則真喜足故。六遍嚴法界，方盡時分之樂。七釋天，耽欲甚故。次一為龍，龍能通變，耀電雨莊嚴故。三夜叉，性好飛空害物故。四乾闥婆眾，能奏樂，喜樂故。上三亦四王眾，意存八部，故闕南西。五修羅，善幻，為莊嚴故。六迦樓羅，動海怖龍故。七緊那羅，是歌神，以佛行光明破其著故。又頭有一角，亦云疑神，令同佛覺，離疑光明故。八摩睺羅伽，多瞋毒故。上來八部，除第一第七及夜叉眾、摩睺羅伽約對治說，餘皆約隨便宜，隨其世能轉入出世故。緊那羅眾，通其二義。第十五一座為人，人多行不善行，設行仁義亦非勝故，故令起出世勝行。十六一座為羅剎，則是非人，亦治多殘害故。次二為二乘者，聲聞智劣故，緣覺修福止百劫故，緣起智光未能亡緣故。後十二為菩薩，分三：初一為地前，說定慧之光。次十為地上。初發心者，證發心也，發十大願故。五地妙華藏者，華謂十種平等淨心，故晉經云淨心華藏。華藏者，以真俗雙修，於難得勝為因含藏故。餘八可知。後一義當等覺，說金剛喻定，壞散塵習故。既為等覺而說，明此位非小。言迴向者，約寄位耳。他皆倣此。第三「善財童子見如是」下總結多類聞法發心，可知。第四「何以故」下總顯所因，釋成自在。有二：一由能化具般若故、二「此日光」下由彼所化根已熟故。二「時善財童子」下設敬。於中三：初覩勝發心、次放光攝受、後正申敬儀。三「白言」下問法。

Second, from "At that time the youth Sudhana then went" downward, is seeing, paying homage, and inquiring, which has three [parts]: first seeing, next paying homage, and finally inquiring. Within the former, there are two: first seeing the circumstantial [retribution], and afterward seeing the direct [retribution]. As for the first of these, there are six: (1) The trees of the untainted grove, because they are established by untainted Dharma practices. Within the text there are eight [types], each having what it symbolizes; reflect on this. (2) From "In the garden there were further" downward explains the springs flowing with the eight liberations. The eight merits are lightness, coldness, softness, sweetness, purity without foul odor, and being soothing and harmless. (3) From "Innumerable precious trees" downward [explains] spreading the seat of the emptiness of dharmas, which is differently adorned in accordance with the Dharma. Within this, there are the positing, the listing, and the concluding, which may be understood. (4) From "This great garden" downward multifariously explains the various adornments, because the myriad practices are not of one kind. (5) From "At that time Sudhana" downward brings out their causes. (6) From "Three thousand" downward explains the sovereignty of fruitional functions. Second, from "At that time Sudhana saw Siṃhavijṛmbhitā" downward explains seeing the direct retribution, which has four [parts]: (1) universally explaining her seated state everywhere, where superior virtues are made manifest; (2) separately explaining the places pervaded, where the Dharma expounded is distinct in each; (3) generally concluding with the many classes [of beings] hearing the Dharma and generating the mind [for bodhi]; (4) comprehensively revealing the cause and explaining it as achieving sovereignty. As for the first of these: Varuṇa is translated here as "water"; it is because this deva can fulfill human wishes. Second, in separately explaining the places pervaded, from "or saw her seated upon a throne" downward, there are thirty places, divided into three: the first sixteen are for the eight classes [of beings], humans, non-humans, and so forth; the next two are for the two vehicles; and the last twelve are for bodhisattvas. As for the first of these, there are first seven places for devas: (1) For the devas of the Śuddhāvāsa. Speaking of the inexhaustible is to remedy those Anāgāmins who seek the exhaustion of body and wisdom. (2) The Brahmā kings: [their own] universal responsiveness is only for their own assembly, but her expounding the universal gate extensively reaching the three thousand [realms] leaves nothing unresponsive. The Brahmā voice is clear and wondrous but merely mundane; only expounding the superior flow of the dharmadhātu is purely wondrous. (3) The Paranirmitavaśavartin devas: to cause them to attain the supramundane pure mind and transcend mundane sovereignty. (4) The Nirmāṇarati [devas]: the adornments of pleasurable objects do not equal wholesome [practices]. (5) Revolving and returning to the mind of the tathāgatagarbha, which is true contentment. (6) Universally adorning the dharmadhātu, which only then exhausts the pleasures of the divisions of time. (7) The Śakra devas, because they are deeply indulged in desires. Next, one [throne] is for nāgas: nāgas can produce supernatural transformations, flashing lightning and raining adornments. The third is for yakṣas, whose nature loves flying through the air to harm beings. The fourth is for the gandharva assembly, who can play music and rejoice in pleasure. The above three also belong to the assemblies of the Four Heavenly Kings; since the intent was to include the eight classes, the south and west are omitted. The fifth is for asuras, who are skilled in illusion, for the sake of adornments. The sixth is for garuḍas, who churn the ocean and terrify nāgas. The seventh is for kiṃnaras, who are music spirits, using the radiance of the Buddha's practices to shatter their attachments. Also, having one horn on their head, they are also called spirits of doubt; [she speaks to them] to make them equal to the Buddha's awakening, [giving] the radiance that frees from doubt. The eighth is for mahoragas, because they have much venomous anger. Among the eight classes mentioned above, except for the first and seventh, and the yakṣa assembly and mahoragas, which are explained in terms of remedies, the rest are all explained in terms of following what is appropriate, converting their mundane abilities into supramundane ones. For the kiṃnara assembly, both meanings apply. The fifteenth seat is for humans: humans mostly perform unwholesome deeds, and even if they practice benevolence and righteousness, these are not superior; therefore, she causes them to give rise to supramundane superior practices. The sixteenth seat is for rākṣasas, who are non-humans, also to remedy their widespread savagery. The next two are for the two vehicles: because the wisdom of śrāvakas is inferior, and because pratyekabuddhas cultivate merit for only a hundred kalpas, the radiance of their wisdom regarding pratītyasamutpāda being unable to extinguish [attachment to] conditions. The last twelve are for bodhisattvas, divided into three: the first one is for those prior to the stages, expounding the radiance of concentration and wisdom. The next ten are for those upon the stages. The initial generation of the mind is the generation of the mind upon realization, because it generates the ten great vows. The wondrous padmagarbha of the fifth stage: "padma" refers to the ten kinds of equanimous, pure minds, and hence the Jin sūtra calls it the pure-mind padmagarbha. It is called padmagarbha because, through the dual cultivation of the true and the conventional, it stores within it the cause for the [stage] Difficult to Conquer. The remaining eight may be understood. The last one corresponds in meaning to Equal Awakening, expounding the vajropama-samādhi to shatter and disperse defiled propensities. Since it is expounded for Equal Awakening, it clarifies that this station is not minor. Calling it a dedication (pariṇāmanā) is merely in terms of provisional assignment of stations. Other cases should all be modeled on this. Third, from "Sudhana the youth saw such" downward generally concludes with the many classes [of beings] hearing the Dharma and generating the mind [for bodhi], which may be understood. Fourth, from "Why is this?" downward comprehensively reveals the cause and explains it as achieving sovereignty. There are two [causes]: (1) because the one capable of transforming possesses prajñā; (2) from "This sunlight" downward, because the faculties of those who are transformed have already matured. Second, from "At that time the youth Sudhana" downward pays homage. Within this, there are three: first seeing the superiority and generating the aspiration, next emitting light to gather [him] in, and finally formally presenting the etiquette of paying homage. Third, from "said:" downward he inquires about the Dharma.