大方廣佛華嚴經疏 57.70

57.70

第三「菩薩告言」下稱讚授法，先讚、後授。授中三：初標名。二「我以此」下總顯體相，亦是釋名。平等教化即是大悲，以同體悲故云平等。相續不斷即是行門，又門即普門，普門示現曲濟無遺故。三「善男子我住此」下廣顯業用，於中二：先約普門以顯業用、後約大悲。前中，先總明，以上同如來妙覺真心故，常在一切諸如來所；下與眾生同大悲體故，普現一切眾生之前。普現，即普門示現。然大聖久成正覺，號正法明，示為菩薩，義言等佛耳。後「或以布施」下別明普現之義，有十一句，方《法華經》三十五應，乍觀似少，義取乃多，彼三十五應，但是此中或現色身及說法耳。二「善男子我修行」下約大悲行以顯業用，救諸怖畏故。於中三：初離世怖，有十八種：初三約煩惱，即是因怖；餘皆約果。縛殺貪三，不活開出。黑闇已下，皆五怖中事。上約所離。二「復作」下即能離因。念即是意，三業皆益故。三「我以此」下令進大心，方能究竟離二死怖。

Third, from "the bodhisattva told him" downward, is praising and conferring the Dharma; first he praises, and then confers. In conferring, there are three points: first, marking the name. Second, from "I, by means of this" downward, it generally displays the essence and marks, which also explains the name. Impartial teaching and transformation is great compassion; because compassion is of the identical essence, it is called impartial. Continuous succession without interruption is the gate of practice; furthermore, "gate" is the universal gate, because the manifestations of the universal gate rescue all without omission. Third, from "Good son, I abide in this" downward, it extensively displays the functioning of karmic activity, in which there are two parts: first, displaying the functioning in terms of the universal gate; second, in terms of great compassion. In the first part, it first explains generally: because above he is identical with the Tathāgata's true mind of wondrous awakening, he is constantly in the presence of all Tathāgatas; because below he is identical with sentient beings in the essence of great compassion, he universally appears before all sentient beings. "Universally appearing" is indeed the manifestation through the universal gate. However, the Great Sage long ago accomplished sambodhi under the name Brightness of the True Dharma; his manifesting as a bodhisattva means that in significance he is equal to a Buddha. Later, from "whether by means of giving" downward, it specifically explains the meaning of universally appearing in eleven clauses; compared with the thirty-five responses of the Lotus Sūtra, at first glance it might seem fewer, but in terms of meaning it is more, for those thirty-five responses are merely appearing in a physical body and expounding the Dharma here. Second, from "Good son, I cultivate" downward, it displays the functioning of karmic activity in terms of the practice of great compassion, because it rescues from all terrors. In this there are three points: first, leaving worldly terrors, of which there are eighteen kinds: the first three pertain to afflictions, which are the terror of the cause; the rest all pertain to results. The three of binding, killing, and greed are unpacked from fear of inability to make a living. From black darkness downward, these are all matters among the five terrors. The above pertains to what is left behind. Second, from "further reflecting" downward, is the cause for being able to leave behind. Reflection is mind, and all three karmas bring benefit. Third, from "I, by means of this" downward, he causes them to advance in the great mind, only then being able ultimately to leave behind the fear of the two kinds of death.