大方廣佛華嚴經疏 58.24

58.24

第三「時彼夜神」下稱讚授法。於中，先讚、後「善男子我得」下正授法界。於中二：先略標名體。準下有二意：一化生遂志故生喜，即福德莊嚴；二觀佛菩薩勝用故歡喜，即智慧莊嚴。觀化既無間斷，故喜亦念念出生。後「善財言」下廣顯其相。於中三：初顯解說業用、次明解脫所因、後彰發心久近，各有問答。今初先問，有四：一問所起業用、二問所行之境、三問能起方便成上所起、四問能觀之觀成上所行。後答中即分為四：初答起何方便，以悲智雙運等心為能起之方便。二「發是心已」下答為何事業，正以化生為事業故。三「復次善男子我常觀察」下答作何觀察，謂觀察菩薩如來。四「又善男子此解脫無邊」下答行何境界，以無邊無盡甚深廣大能所不二為所行境。問中欲顯能所別故，先問所成、後問能成；答中欲顯能所相成故，隔句相屬。又由能起所，故先辨能。又觀察中雖有所觀，意在能觀。所行境中雖是所行，而義兼能所，故四問全別。是以晉經行何境界、名何境界、云何此則兼通分齊之境，非但所觀。今初，能起方便中有二十心，前十起上求大智心、後「我發起令一切眾生超過」下十心下化大悲心。第二答所作事業中，有標、釋、結。初標可知。二「所謂」下別釋，有三十七門，分三：初十五門，隨其便宜以十度化治其十蔽。於中，初五門雙明捨戒，以捨一切著則戒淨故；後十心明餘八度，而般若及願各有二門。次「色相不具」下有十二門，化無功德眾生，令得佛因果功德，見第一義。後「貪行多者」下十門，但以對治門破其惑障。三「善男子我以此等」下總結化意。見物成益故大歡喜，此即釋名中初意。第三答觀察問，中二：先觀菩薩境界、後「善男子我觀察此道場」下觀佛勝用。於中三：初結前生後，「知佛神力」下義當生後故；次「我觀毘盧」下正顯有其十門；後「我見是已於念念」下總結，近結前之十門，亦遠結前觀菩薩境，以所觀境皆稱性故。於中，先標喜成益。後「何以」下徵釋益由，以能觀之大智稱法界之體相故，所生信等，等一切智。第四答所行境界問，通二種境，如言入法界門即所觀境，發一切智性心即分齊境。餘可準思。文中分三：初十門法說；次「猶如影」下二十二門喻說，以深廣相難可知故；後「我今為汝」下一句總結勸修。第二「爾時善財童子」下明得解脫因中，先問、後答。答即十度為因，可知。第三「善財童子言聖者」下明發心久近，欲顯道根深故。先問、後答。答中二：先長行，中三：初於餘剎海中發心修行、二「然後命終」下於娑婆界中修行得法、三「善男子汝問於我」下結酬其問。今初，分二：先於第一剎塵劫修、後於第二剎塵劫修。前中分五：初總顯剎海；二「此世界中」下別彰時處；三「有佛名不退」下顯於初佛發心得定，此即正酬發心之問。自此已去皆顯修行得法，是知先問亦含問其得法久近。神名具足等者，亦表五地入俗，福智高勝故。四「此道場中次有如來」下略舉次前九佛。五「善男子清淨光」下結略顯廣，此舉一劫之中剎塵數佛皆悉供事。二「從此命終還即」下於第二剎塵劫修行。界不異前，故云還即。劫時有異，言歷剎塵。前雖數數命終，今語前劫之末，是知前普光明幢劫即是大劫，其中已含有剎塵數小劫；此中但明塵數小劫，略無大劫之名，二文影略。故下結云「於二佛剎微塵數劫中修菩薩行。」是則前段一如來興，義當一劫。若以普光明劫為剎塵之一，此命終之下結成剎塵之劫，則闕「二」字，故晉經言「於彼世界經二佛剎微塵數劫」，方順下文二劫之言。一劫已有剎塵之佛，則佛彌多矣。第二於娑婆世界修行得法，中二：先舉此前三佛；後「次值毘盧」下顯遇本師得今解脫，則前所得望此皆因。於中二：先名體、後「得此解脫已」下明業用。此中業用，非獨事業，良以前之四問皆業用故，故此通包。於中二：初標所入海數；後「見彼一切」下明海中所見展轉深細。略為四重：一剎海中塵、二塵中之剎、三剎中之佛、四「又亦見彼」下佛毛變化。於中二：先通力演法、後「我得」下明夜神悟入。於中有二：一總顯能所悟、二「一一法門」下明重重微細。於中二：先總顯十重、後「一一智光」下別顯智光之用。今初，有十重一切，顯無盡法門。十中，前五約所悟。一法門者，如般若一門中有多契經；二隨一契經詮多深廣之法，謂含諸度等；三隨一深法有多品類；四隨一類中有多事法，其一一法含旨如雲；五隨一根本法雲，流出眾多支派。後五約能悟，可知。二別顯智光之用者，是第十一重，但廣最後一重功用無邊，則類前重重，不可盡也。於中，初句總該橫竪、後「知無量如來」下別顯橫竪之中所知。於中五：一知如來因地之行、二「知往昔超菩薩地」下知佛因地之位、三「知為菩薩時常見」下知因地作用，上三知因；四「知無量如來放大光」下知果用、五「彼諸如來」下總知因果。第三結酬其問，中三：初結此前、次「及此劫中」下類顯未來及於餘界、後「善男子」下結勸修學。第二偈頌，有十偈，分三：初一誡聽勸修；次八正明昔行，於中前四智行上供、後四悲心下救；後一結行分齊。

Third, from 'At that time, that night-goddess' onward, [she] praises and confers the Dharma. Therein, [she] first praises, and then from 'Good son, I have attained' onward, [she] directly confers the dharmadhātu. Therein are two [parts]: first, [she] briefly designates the name and essence. According to what follows, there are two meanings: first, generating joy because transforming sentient beings fulfills her aspiration, which is the adornment of merit; second, rejoicing because of contemplating the superior functions of the buddhas and bodhisattvas, which is the adornment of wisdom. Since contemplation and transformation are uninterrupted, joy also arises from thought to thought. Later, from 'Sudhana said' onward, [the text] extensively reveals its marks. Therein are three [parts]: first, revealing and explaining the activities and functions; second, clarifying the causes of the liberation; and third, making known the duration since [her] initial resolve, each having questions and answers. Now, first, the questions are four: first, asking about the activities and functions that are initiated; second, asking about the sphere that is practiced; third, asking about the skillful means that can initiate, which complete what is initiated above; and fourth, asking about the contemplation that can contemplate, which completes what is practiced above. In the subsequent answers, they are divided into four: First, answering what skillful means are initiated, taking the mind of the simultaneous functioning of compassion and wisdom and so forth as the skillful means that can initiate. Second, from 'Having generated this mind' onward, answering what enterprises [she] performs, because she takes transforming sentient beings as her proper enterprise. Third, from 'Furthermore, good son, I constantly contemplate' onward, answering what contemplation [she] performs, meaning contemplating the bodhisattvas and the Tathāgatas. Fourth, from 'Furthermore, good son, this liberation is boundless' onward, answering what sphere [she] practices, taking the non-duality of the capable and the objective, boundless, inexhaustible, extremely profound, and vast, as the sphere of practice. Because in the questions [he] wishes to reveal the distinction between the capable and the objective, [he] first asks about what is completed and then asks about what can complete [it]; in the answers, wishing to reveal that the capable and the objective accomplish each other, alternating sentences correspond to each other. Furthermore, because the capable initiates the objective, [the text] first distinguishes the capable. Moreover, although in the contemplation there is an object contemplated, the intention lies in the capable contemplation. In the sphere practiced, although it is that which is practiced, the meaning encompasses both the capable and the objective; therefore, the four questions are entirely distinct. It is for this reason that the Jin version's 'what sphere is practiced,' 'what sphere is it named,' and 'how is it' encompass the sphere of the scope [of practice], not merely the object of contemplation. Now first, within the skillful means that can initiate, there are twenty minds: the first ten initiate the mind of great wisdom that seeks upward, and the latter ten minds, from 'I arouse [the mind] to make all sentient beings transcend' onward, are the mind of great compassion that transforms downward. In the second part, answering the enterprises performed, there are the designation, explanation, and conclusion. The initial designation can be known. Second, from 'That is to say' onward, [the text] individually explains, having thirty-seven gates, divided into three: First, the fifteen gates transform and remedy their ten obscurations with the ten pāramitās according to what is suitable. Therein, the first five gates jointly clarify giving and morality, because when all attachments are abandoned, morality is pure; the latter ten minds clarify the remaining eight pāramitās, with prajñā and vows each having two gates. Next, from 'Those who lack complete physical marks' onward, there are twelve gates, transforming sentient beings without merit and causing them to attain the cause and fruition merits of buddhahood and see the paramārtha-satya. Later, from 'Those who have much lustful conduct' onward, there are ten gates, which merely break their obstacles of afflictions through remedial gates. Third, from 'Good son, I, through these and such' onward, [she] summarizes the intention of transformation. Seeing beings attain benefit, [she] experiences great joy; this is the first meaning in explaining the name. In the third part, answering the question on contemplation, therein are two: first, contemplating the sphere of bodhisattvas; and second, from 'Good son, I contemplate this bodhimaṇḍa' onward, contemplating the superior functions of the Buddha. Therein are three: first, concluding the preceding to introduce what follows, because from 'knowing the Buddha's spiritual power' onward the meaning corresponds to introducing what follows; next, from 'I contemplate Vairocana' onward, directly revealing its ten gates; and finally, from 'Having seen this, I, in thought after thought' onward, summarizing, immediately concluding the preceding ten gates and also distantly concluding the preceding contemplation of the bodhisattvas' sphere, because the spheres contemplated all correspond to the nature. Therein, [she] first designates that joy accomplishes benefit. Later, from 'Why is this?' onward, [she] investigates and explains the reason for the benefit: because the great wisdom that can contemplate accords with the essence and marks of the dharmadhātu, the faith and so forth generated are equal to the sarvajñā. In the fourth part, answering the question on the sphere practiced, it penetrates two kinds of spheres: as when saying 'the gate of entering the dharmadhātu' is the sphere contemplated, and 'arousing the mind of the nature of all-knowledge' is the sphere of the scope. The rest can be inferred accordingly. The text is divided into three: first, the teaching through Dharma in ten gates; next, from 'Just like a shadow' onward, the teaching through similes in twenty-two gates, because the profound and vast marks are difficult to know; and finally, the single sentence from 'I now, for your sake' onward summarizes and exhorts practice. Second, from 'At that time, the youth Sudhana' onward, clarifying the causes of attaining liberation, there is first the question and then the answer. The answer is just the ten pāramitās as causes, which can be known. Third, from 'The youth Sudhana said: "Noble One"' onward, clarifying the duration since the resolve was aroused, [he] wishes to reveal that the root of the path is deep. There is first the question and then the answer. In the answer are two: first, the prose, wherein are three: first, arousing the resolve and cultivating practice in other oceans of worlds; second, from 'Thereafter, when life ended' onward, cultivating practice and attaining the Dharma in the Sahā world; and third, from 'Good son, you asked me' onward, concluding the response to his question. Now first, [it is] divided into two: first, cultivating during the first kalpa of world-dust [number of kalpas]; and second, cultivating during the second kalpa of world-dust. In the former, it is divided into five: first, generally revealing the ocean of worlds; second, from 'In this world' onward, individually showing the time and place; third, from 'There was a buddha named Non-retrogressing' onward, revealing that at the initial buddha she aroused the resolve and attained samādhi, which is the direct response to the question on arousing the resolve. From this point onward, all reveal cultivating practice and attaining the Dharma; thus one knows that the earlier question also implicitly contained asking about the duration since attaining the Dharma. The deity's name being 'Complete' and so forth also signifies that on the fifth stage one enters the conventional, because merit and wisdom are lofty and superior. Fourth, from 'In this bodhimaṇḍa there was next a Tathāgata' onward, [the text] briefly lists the nine buddhas that succeeded the former. Fifth, from 'Good son, Pure Light' onward, [she] concludes the brief to reveal the extensive, here citing that during one kalpa she served and attended as many buddhas as world-dust motes. Second, from 'Passing away from here, she immediately returned' onward, [she] cultivated practice during the second kalpa of world-dust. The world is not different from the previous one, hence it says 'returned.' The time of the kalpa is different, saying it spanned world-dust [kalpas]. Although she passed away repeatedly before, here it speaks of the end of the previous kalpa; thus one knows that the previous Universal Light Banner kalpa was a great kalpa, within which were already contained as many minor kalpas as world-dust motes; here it merely clarifies the dust-number minor kalpas, omitting the name of the great kalpa, the two texts mutually implying and omitting. Therefore below it concludes, saying, 'Cultivated bodhisattva practices throughout kalpas as numerous as the fine dust motes of two buddha-fields.' Thus, in the previous section, the arising of one Tathāgata in meaning corresponds to one kalpa. If the Universal Light kalpa were taken as one of the world-dusts, and below this passing away [it] formed a kalpa of world-dust, then the character 'two' would be missing; therefore, the Jin version says 'in that world passed through kalpas as numerous as the fine dust motes of two buddha-fields,' which only then accords with the statement of two kalpas in the text below. Since one kalpa already had as many buddhas as world-dust motes, the buddhas were exceedingly numerous. Second, regarding cultivating practice and attaining the Dharma in the Sahā world, therein are two: first, citing the three buddhas prior to this; and later, from 'Next, she met Vairocana' onward, revealing that meeting the root teacher she attained the present liberation; thus what was attained previously, looking toward this, were all causes. Therein are two: first, the name and essence; and later, from 'Having attained this liberation' onward, clarifying the activities and functions. The activities and functions here are not merely the enterprises, precisely because the four previous questions were all activities and functions, so this encompasses them all. Therein are two: first, designating the number of oceans entered; and later, from 'saw all of them' onward, clarifying that what was seen in the ocean was progressively deep and subtle. Briefly, there are four levels: first, the dust motes in the ocean of worlds; second, the worlds within the dust motes; third, the buddhas within the worlds; and fourth, from 'and also saw in that' onward, the transformations of the Buddha's body hairs. Therein are two: first, the supernormal powers expounding the Dharma; and later, from 'I attained' onward, clarifying the night-goddess's awakening and entry. Therein are two: first, generally revealing the awakening subject and object; and second, from 'each and every dharma-gate' onward, clarifying the multi-layered subtlety. Therein are two: first, generally revealing the ten levels; and later, from 'each and every light of wisdom' onward, individually revealing the functions of the light of wisdom. Now first, there are ten levels of 'all,' revealing the inexhaustible dharma-gates. Among the ten, the first five are based on what is awakened to: 1. the dharma-gate, like in the single gate of prajñā there are many sūtras; 2. any single sūtra explicates many profound and vast dharmas, meaning it contains the various pāramitās and so forth; 3. any single profound dharma has many varieties; 4. in any single variety there are many phenomenal dharmas, each single dharma containing purports like clouds; 5. from any single root cloud of dharma, there stream forth numerous branches. The latter five are based on the capable awakening, which can be known. Second, regarding individually revealing the functions of the light of wisdom, this is the eleventh level, which merely expands the boundless function of the final level, thus analogizing the preceding multiple layers as inexhaustible. Therein, the initial sentence generally encompasses the horizontal and vertical; later, from 'knowing immeasurable Tathāgatas' onward, [she] individually reveals what is known within the horizontal and vertical. Therein are five: 1. knowing the Tathāgatas' practices on the causal ground; 2. from 'knowing that in the past [they] surpassed the bodhisattva stages' onward, knowing the buddhas' stations on the causal ground; 3. from 'knowing that when [they] were bodhisattvas [they] constantly saw' onward, knowing their functions on the causal ground—the above three know the causes; 4. from 'knowing that immeasurable Tathāgatas emit great light' onward, knowing the fruition functions; 5. from 'those Tathāgatas' onward, generally knowing causes and fruitions. Third, concluding the response to his question, therein are three: first, concluding the preceding; next, from 'and in this kalpa' onward, analogously revealing the future and other realms; and later, from 'Good son' onward, concluding with the exhortation to cultivate and learn. Second, the verses consist of ten verses, divided into three: the first one warns to listen and exhorts cultivation; the next eight directly clarify past practices, wherein the first four are practices of wisdom offering upward, and the latter four are compassionate minds saving downward; the last one concludes the scope of the practices.