大方廣佛華嚴經疏 58.29

58.29

第三「時彼夜神」下稱讚授法，先讚發心之相、後「善男子我得」下正授法界。於中三：初標名體、二顯業用、三辯法根深。今初。即事契理，故曰甚深。權實無礙，蘊攝妙辯，稱為自在。依此演法，普應群機，是為妙音。二「為大法師」下顯其業用。於中三：初總明、次別顯、後結益。初中二：先十句彰法施之德、後「佛子我以此等」下顯法施之意。第二「善男子我以如是淨法」下別顯業用。於中三：初釋甚深、次釋自在、後釋妙音。初中三：初總標。次「何者」下徵列，列法界中十種別義，約十種行顯之，以行必稱理、理由行顯故，謂一無分量、二無邊際、三無齊限、四無涯畔、五豎無斷絕，餘可知。後「善男子我作」下結前觀益。二「又善男子我如是正念」下釋自在義，謂總持權實故，各就所持立名，可知。三「善男子我或為眾生」下釋妙音義。於中二：先別明、後總結。今初，有二十三句：初三約三慧；後二十句為十對，約廣略辨。略言一者，通理通事。理一有者，二十五有理無二故。事一有者，同一有為故。餘可思準。後「我以如是等」下總結。第三「善男子我入」下結益，中二：先別結甚深益，由入無差別故，住劫而不疲；後「我成就」下通結妙音自在總持故增長解脫，妙音故充滿法界。第三「時善財童子」下辨法根深，先問、後答。答中二：先辨初劫修行、後「從是已來」下類顯多劫成益。今初，分二：一總舉剎劫。言世界轉者，謂世界為塵，一塵一剎，復末為塵，故亦猶無量；無量為一，無量轉等。若取迴轉形世界塵者，何以偏取此形？二「善男子彼世界」下別彰遇佛。於中四：初總舉佛數興處、二「其最初」下別明於初佛得法、三「次有佛興」下略舉次前百佛、四「善男子如是等」下結略顯廣。二中，分六：一標佛現；二「彼佛出時」下父王出家；三「法欲滅」下惡世過興；四「時王比丘」下滅過弘闡；五「時有比丘尼」下王女見聞發心得法，即正答得法久近也；六「於汝意云何」下結會古今成益。三略舉、四結廣及類顯成益，文並可知。

Third, from 'At that time, that night goddess' onwards, is praising and conferring the Dharma. First she praises the characteristics of generating the mind [for bodhi], and then from 'Good son, I have attained' onwards she formally confers the dharmadhātu. Within this, there are three parts: first, indicating the name and essence; second, revealing the karmic functions; third, analyzing the deep roots of the Dharma. Now, regarding the first: directly engaging phenomena accords with noumenon, therefore it is called 'profound.' The provisional and the real are unobstructed, containing and gathering wondrous eloquence, which is termed 'sovereign.' Preaching the Dharma in reliance upon this, responding universally to all capacities, is 'wondrous sound.' Second, from 'Being a great dharmabhāṇaka' onwards reveals its karmic functions. Within this there are three parts: first, a general explanation; next, a specific revelation; and lastly, concluding the benefits. In the first part there are two: first, ten phrases illustrate the virtues of the dharma-dāna; next, from 'Son of the Buddha, I, by these...' onwards reveals the intention of the dharma-dāna. Second, from 'Good son, I, by such pure Dharma...' onwards specifically reveals the karmic functions. Within this are three parts: first, explaining 'profound'; next, explaining 'sovereign'; and lastly, explaining 'wondrous sound.' In the first part there are three: first, a general indication. Next, from 'What are they?' onwards she inquires and lists, setting out ten distinct meanings within the dharmadhātu, revealing them through ten kinds of practices; because practices must correspond to noumenon, and noumenon is revealed through practices. Namely: first, having no measure; second, having no boundary; third, having no limit; fourth, having no shore; fifth, having no interruption vertically; the rest may be known. Afterwards, from 'Good son, when I perform...' onwards concludes the benefits of the preceding contemplation. Second, from 'Furthermore, good son, when I correctly mind in this way' onwards explains the meaning of 'sovereignty,' meaning that because she completely holds the provisional and the real, each is named in accordance with what is held, which may be known. Third, from 'Good son, I sometimes for the sake of sentient beings...' onwards explains the meaning of 'wondrous sound.' Within this are two parts: first, a specific explanation; and next, an overall conclusion. Now, regarding the first, there are twenty-three phrases: the first three are in terms of the three kinds of wisdom; the latter twenty phrases form ten pairs, analyzed in terms of the broad and the brief. To speak briefly of 'one' applies both to noumenon and to phenomena. In terms of noumenon being one existence: in the twenty-five states of existence, noumenon is non-dual. In terms of phenomena being one existence: they are together the same conditioned existence. The rest may be inferred accordingly. Afterwards, from 'I, through such...' onwards is the overall conclusion. Third, from 'Good son, when I enter...' onwards concludes the benefits, wherein are two parts: first, specifically concluding the benefit of the 'profound'—due to entering without distinction, she abides for kalpas without weariness; next, from 'I accomplish...' onwards universally concludes: through the dhāraṇī of wondrous sound and sovereignty, liberation increases; and through wondrous sound, it fills the dharmadhātu. Third, from 'At that time, the youth Sudhana...' onwards analyzes the deep roots of the Dharma: first is the question, followed by the answer. Within the answer there are two parts: first, analyzing the practice in the initial kalpa; next, from 'From then on...' onwards by analogy reveals the accomplishment of benefits over many kalpas. Now, regarding the first, it divides into two: 1. Generally citing the lands and kalpas. Speaking of the 'turning of worlds' means taking worlds as dust motes, where each dust mote is a kṣetra, which are again pulverized into dust motes, and hence are also countless; countless making one, countless turnings, and so on. If one takes worlds of revolving shapes as dust motes, why would one exclusively take this shape? 2. From 'Good son, in that world...' onwards specifically illustrates the encountering of Buddhas. Within this are four parts: first, generally citing the number of Buddhas and the places of their appearance; second, from 'The very first...' onwards specifically explaining obtaining the Dharma from the first Buddha; third, from 'Next, there was a Buddha appearing...' onwards briefly citing the one hundred Buddhas immediately subsequent; fourth, from 'Good son, such...' onwards concludes the brief to reveal the broad. In the second part, it divides into six: 1. indicating the Buddha's appearance; 2. from 'When that Buddha appeared...' onwards, the father king leaves household life; 3. from 'When the Dharma was about to be extinguished...' onwards, the faults of the evil age arose; 4. from 'At that time, the king-monk...' onwards, he extinguished faults and broadly expounded [the Dharma]; 5. from 'At that time, there was a bhikṣuṇī...' onwards, the king's daughter heard, saw, generated the mind, and attained the Dharma, which directly answers the duration since obtaining the Dharma; 6. from 'What do you think?' onwards concludes and unites past and present to accomplish benefits. Part 3 briefly cites, and part 4 concludes broadly and analogously reveals the accomplishment of benefits; the text may be known in all cases.