大方廣佛華嚴經疏 58.33

58.33

第三「夜神言」下授已法界。於中四：一顯法行、二立法名、三明業用、四辨根深。今初，亦是法門所作業用，對先問行，故總示其行，未舉法門之名。於中二：先明安樂眾生行；後「善男子若有」下利益眾生行，令物斷惡修善故。於中，先總、後「為慳吝」下別顯十度治十蔽障。第二「善男子我已成」下立法名。此有二意：一望前，稱己益物悲智之心，故生大喜；二者望後，照佛攝生廣大悲智，故生大喜。第三「善財言」下明業用中，先問、後答。問中，以是業用分齊，故云境界。答中三：初總標，謂知佛攝生之智為業用分齊。二「云何普攝」下略顯普攝之相，謂一切物樂皆由佛得，故知佛攝。三「云何知然」下廣顯巧方便智。先徵可知。後釋意云：我見如來從因至果，大悲巧攝，故知樂由佛生。於中二：先總明、後「善男子世尊往昔」下別顯。於中亦二：先發善巧普攝之心、後起善巧普攝之行。前中亦二：先見發心之境，沈苦集故；後「見如是」下正發救心，令得滅道。於中，先並起慈悲、後「起觀察」下雙運悲智。二「起如是心已」下起普攝行中，亦二：先別明利益眾生行、後「善男子毘盧遮那」下雜明種種行。前中三：初舉攝生行體；次「以是方便」下明攝生本意；後「菩薩如是念念」下辨攝生周遍，即廣大義。二雜明種種行，中二：先明觀機，彰苦集無涯；後「起大悲心」下顯修行無量，於中三：初總明化益、次「為說種種」下別明化法、後「令諸眾生」下總結化意。第四「善財童子言」下辨法根深，先問、後答。答中二：先歎深許說、二「乃往」下承力正酬。前中二：先長行，亦二：先歎深難知、後承力許說。前中四：一標難知，非唯久遠難知，抑亦當時發心已得深法，滿佛境故。況無久近相，非常見聞故難信，非聞慧境故難知，非思修故難解難入，上皆心緣處滅故。難說者，言語道斷故。二「一切」下顯不知人。三「唯除」下揀去能知，即善財之類。四「何以故」下徵釋所以。以是佛境故，權教菩薩尚不能知，況前劣耶？二「然我今」下承力許說。後「爾時」下偈頌。二十一偈，分二：初十九偈頌歎深難說、後二偈頌承力為說。前中四：初一偈頌標深難說；二有三偈頌不知人；三有一偈超頌前釋，以是佛境故，惑者不知；四有十四偈總頌揀去能知，次第頌前佛力所護等。恐繁不配，說者隨宜。第二承力正酬，中二：先長行，亦二：先正說、後結會古今。前中四：初總顯發心時處佛興、二「善男子彼普光明」下別舉本生時處、三「其中有王」下明發心勝緣、四「時此會中有童女」下正顯發心本事。初二可知。三中有四：初明大王治化，即鐵輪王，故云閻浮。二「時彼世界」下五濁為因，感三災果。壽命短促即命濁，「資財」下眾生濁，「不修」下煩惱濁，「任情」下見濁，劫濁則通三。「咸來共繞」下悲境現前。四「爾時大王」下正明起行。於中二：先深起大悲、後「作是語已」下廣行大施。於中八：一施令彌布、二「其堅固」下施會大敷、三「時彼大王」下施主超倫、四「爾時閻浮」下施田雲集、五「時王見彼」下施心殷重、六「善男子其王爾時」下施願廣深、七「已能深入」下施慧玄微、八「不揀方」下施時均普。第四正顯發心本事，中六：一發心身德；二「時寶光明女」下正發大心，同王心故；三「爾時大王」下王發攝言；四「時寶光明」下女讚王德；五「時彼大王」下大王述讚；六「王讚女已」下施行攝持。六中，前三可知。四女讚中三：初標心淨、次發口言、後展身禮口言。偈中，五十二偈，分二：初二十五偈總顯王德、後「王父」下二十七偈顯王本生。前中有四：初六偈明王未興時損、次二偈明王興世之益、三有十偈翻損成德即翻十惡、四有七偈明依正難思。後顯王本生，中四：初四偈明先王世末、次八偈明王興先相、三有七偈正顯誕生、四有八偈生後之益。身禮及王讚述等，可知。第二「善男子爾時一切」下結會古今。第二「爾時」下偈頌。但是總相顯已能知，於中先九明能知、後一結勸（已下入第七十三經）。

Third, from "The night goddess said" onward, she imparts her own dharmadhātu. Within this there are four [parts]: 1. Revealing the Dharma practice; 2. Establishing the name of the Dharma[-gate]; 3. Explaining its activity and function; 4. Discerning the deep roots [of her practice]. Now, as for the first: this is also the activity and function performed by the Dharma-gate. In response to the prior inquiry about practice, she generally indicates her practice without yet raising the name of the Dharma-gate. Within this there are two [parts]: first, she explains the practice of bringing peace and joy to sentient beings; second, from "Good son, if there are" onward, the practice of benefiting sentient beings, because she causes beings to sever evil and cultivate good. Within this, first [she speaks] generally; then, from "for those who are stingy" onward, she specifically reveals the ten perfections curing the ten hindrances of obscuration. Second, from "Good son, I have achieved" onward, she establishes the name of the Dharma[-gate]. This has two meanings: first, looking back to what precedes, it matches her own mind of compassion and wisdom that benefits beings, and therefore great joy arises; second, looking forward to what follows, it illumines the Buddha's vast compassion and wisdom that gathers in beings, and therefore great joy arises. Third, in explaining the activity and function from "Sudhana said" onward, there is first a question and then an answer. In the question, because this is the limit and scope of activity and function, it is called "sphere" (viṣaya). In the answer there are three [parts]: first, a general indication, meaning that knowing the Buddha's wisdom in gathering in beings constitutes the limit and scope of activity and function. Second, from "How does he universally gather them in?" onward, she briefly reveals the marks of universal gathering, meaning that all beings' happiness is obtained through the Buddha, hence one knows the Buddha gathers them in. Third, from "How is it known to be so?" onward, she extensively reveals the wisdom of skillful means. The initial inquiry can be understood. The subsequent explanation means: I see that the Tathāgata, from cause to fruition, skillfully gathers them in with great compassion, and therefore I know happiness arises from the Buddha. Within this there are two [parts]: first, a general explanation; second, from "Good son, in the past the Bhagavat" onward, a specific revelation. Within this there are also two: first, generating the mind of skillful universal gathering; second, initiating the practice of skillful universal gathering. In the former there are also two: first, seeing the object for generating the mind, because they are sunken in suffering and accumulation; second, from "Seeing such" onward, directly generating the mind to rescue them, causing them to attain cessation and the path. Within this, first she simultaneously gives rise to benevolence and compassion; second, from "giving rise to observation" onward, she dual-exercises compassion and wisdom. Second, in initiating the practice of universal gathering from "Having generated such a mind" onward, there are also two: first, specifically explaining the practice of benefiting sentient beings; second, from "Good son, Vairocana" onward, miscellaneously explaining various practices. In the former there are three: first, citing the essence of the practice of gathering in beings; next, from "by such expedient means" onward, explaining the original intent of gathering in beings; finally, from "The bodhisattva thus from thought to thought" onward, discerning that the gathering in of beings is pervasive, which is the meaning of vastness. In the second, miscellaneously explaining various practices, there are two: first, explaining the observation of capacities, displaying that suffering and accumulation are boundless; second, from "giving rise to a mind of great compassion" onward, revealing the immeasurable cultivation of practice. Within this there are three: first, generally explaining the benefit of transformation; next, from "expounding for them various" onward, specifically explaining the Dharma of transformation; finally, from "causing all sentient beings" onward, concluding generally with the intention of transformation. Fourth, from "The youth Sudhana said" onward, discerning the deep roots of the Dharma, there is first a question and then an answer. In the answer there are two: first, praising its depth and consenting to speak; second, from "In the distant past" onward, directly responding by relying on [the Buddha's] power. In the former there are two: first, the prose, which also has two: first, praising its depth as difficult to know; second, consenting to speak by relying on [the Buddha's] power. In the former there are four: 1. Marking it as difficult to know—not only is it difficult to know because it is from long ago, but also at that time, having generated the mind, [the Buddha] had already attained the deep Dharma and fulfilled the Buddha-sphere. Furthermore, it is without marks of distant or near; it is difficult to have faith in because it is not an ordinary sight or sound; it is difficult to know because it is not the sphere of wisdom born of hearing; it is difficult to understand and enter because it is not [accessible to] contemplation and cultivation—all of the above are because the objects conditions by the mind are extinguished. As for "difficult to speak of," it is because the path of speech is cut off. 2. From "All" onward, revealing the persons who do not know. 3. From "Except only" onward, selecting out those who can know, namely those of Sudhana's kind. 4. From "Why is this?" onward, asking and explaining the reason. Because it is the Buddha's sphere, even bodhisattvas of the provisional teachings cannot know it, how much less those previously mentioned inferiors? Second, from "Yet I now" onward, consenting to speak by relying on [the Buddha's] power. Afterward, from "At that time" onward are the verses. There are twenty-one verses, divided into two: the first nineteen verses praise its depth as difficult to speak of; the last two verses praise consenting to speak of it by relying on [the Buddha's] power. In the former there are four: first, one verse marks its depth as difficult to speak of; second, three verses show the persons who do not know; third, one verse reaches ahead to praise the previous explanation, [stating that] because it is the Buddha's sphere, those who are deluded do not know it; fourth, fourteen verses generally praise selecting out those who can know, sequentially versifying the previous [points] such as being protected by the Buddha's power. For fear of prolixity I do not match them individually; the expositor may do so as appropriate. Second, directly responding by relying on [the Buddha's] power has two [parts]: first, the prose, which also has two: first, directly speaking; second, concluding by joining past and present. In the former there are four: 1. Generally revealing the time and place of the generation of the mind, and the arising of the Buddha; 2. From "Good son, that Universal Radiance" onward, specifically citing the time and place of the past birth; 3. From "Among them was a king" onward, explaining the supreme conditions for generating the mind; 4. From "At that time, in this assembly there was a maiden" onward, directly revealing the original event of generating the mind. The first two can be understood. In the third there are four: first, explaining the great king's governance and transformation, that is, an iron-wheel-turning king, hence it says "Jambudvīpa." Second, from "At that time in that world" onward, the five defilements act as causes, inducing the fruitions of the three calamities. Short lifespan is the defilement of life; from "resources and wealth" onward is the defilement of sentient beings; from "not cultivating" onward is the defilement of afflictions; from "giving rein to feelings" onward is the defilement of views; the defilement of the kalpa pervades all three. From "all came together and encircled" onward, the object of compassion appears before him. Fourth, from "At that time the great king" onward, directly explaining the initiation of practice. Within this there are two: first, deeply generating great compassion; second, from "Having spoken these words" onward, extensively practicing great giving. Within this there are eight: 1. The order for giving is spread widely; 2. From "His steadfast" onward, the gathering for giving is grandly laid out; 3. From "At that time that great king" onward, the master of giving is matchless; 4. From "At that time, Jambudvīpa" onward, the fields for giving gather like clouds; 5. From "At that time the king saw them" onward, the mind of giving is earnest and profound; 6. From "Good son, that king at that time" onward, the vows of giving are vast and deep; 7. From "Already able to penetrate deeply" onward, the wisdom of giving is subtle and profound; 8. From "Without choosing directions" onward, the timing of giving is equal and universal. Fourth, directly revealing the original event of generating the mind has six [parts]: 1. The physical virtues of generating the mind; 2. From "At that time the maiden Jewel Radiance" onward, directly generating the great mind, because it is identical to the king's mind; 3. From "At that time the great king" onward, the king utters words of gathering in; 4. From "At that time Jewel Radiance" onward, the maiden praises the king's virtues; 5. From "At that time that great king" onward, the great king states his praise; 6. From "After the king praised the maiden" onward, performing giving to gather in and uphold [beings]. Among the six, the first three can be understood. In the fourth, the maiden's praise has three [parts]: first, indicating purity of mind; next, uttering verbal speech; finally, extending the body in prostration and speaking words. In the verses, there are fifty-two verses, divided into two: the first twenty-five verses generally reveal the king's virtues; the subsequent twenty-seven verses, from "The king's father" onward, reveal the king's past birth. In the former there are four: the first six verses explain the harm when the king had not yet arisen; the next two verses explain the benefit of the king's arising in the world; third, ten verses overturn the harm to become virtue, that is, overturning the ten unwholesome actions; fourth, seven verses explain that the receptacle and sentient realms are inconceivable. In the latter, revealing the king's past birth, there are four: the first four verses explain the end of the previous king's reign; the next eight verses explain the omens preceding the king's arising; third, seven verses directly explain his birth; fourth, eight verses explain the benefits after his birth. The physical prostration and the king's words of praise, etc., can be understood. Second, from "Good son, at that time all" onward, concluding by joining past and present. Second, from "At that time" onward are the verses. They merely reveal in general marks what she herself can know; within them, the first nine explain what can be known, and the last one concludes with an exhortation (hereafter entering Fascicle Seventy-Three).