大方廣佛華嚴經疏 58.36

58.36

第三「夜神告言」下授己法界。前即默授，今方言授。於中二：初答名問、後答發心久近。所以不答第三成菩提者，有二意故：一顯悲增，如休捨說；二顯久成，示居因位故。下所救千佛尚已久成，況能救耶？前中二：先標名，謂現身廣化，令生諸善究竟得佛，故名為根；後「我以成就」下顯其業用，謂契理之用故用而無涯、動寂無二。於中三：初明內契理事。二「而恒」下明大用無涯，略顯九十八種色身，并初後標結即為百身，《起信》等論明八地當色自在地故。此廣辨色身種種，約其類別非一，約一類而多，餘可思準。三「念念中現」下總結深廣。於中四：一結所作之業、二「善男子當知」下結能現所因、三「善男子我入」下雙結寂用無礙、四「一一身」下結成深廣。第二「善男子如汝所問」下答發心久近，中二：初歎深許說、後正答所問。前中三：初牒問許說、二「善男子菩薩智輪」下歎法甚深、三「佛子菩薩智輪雖復」下結承力說。二中，先法說、後喻明。今初，先標、後釋。釋中，先正釋。本性約理，離分別約智，超障約所斷。後「隨所應」下釋妨。既無長短，今說長短者，為利生故。欲長則長，顯法根深；欲短便短，顯法超勝。後喻顯，有五：一皎日隨時喻，謂日體恒明，映山出沒；智無三世，心障見殊。二日輪現影喻，謂白日無來，隨處隱顯；智輪常寂，機見短長。三虛舟運物喻，喻菩薩無住攝生。四太虛無礙喻，喻於菩薩無功益物。五幻化無真喻，喻即用而寂。然上諸夜神歎深，皆倣斯法喻。三結承力為說，可知。二「佛子乃往」下正答所問，先長行、後偈頌。前中三：初善光劫中行因得法、次日光劫內供佛修行、後總結時處。初中二：先明最初佛所修證、後轉生值佛修行。前中三：初古佛出興。二「是時國王」下先王治化。囹圄者，周之獄名。三「王有太子」下夜神修因，於中有三：初明在家本事、二結會古今、三出家得法。今初，有十一悲救罪人，正答發心之始。榜笞，捶擊也。臏，謂刖足之流。二臣議非理。三請代囚命。四臣執令誅。言寶祚者，祚，位也。《易》云「聖人之大寶曰位」。五王后哀祈。六王奪子志。七太子確救。八母請修因。九正設施場。十「經半月」下如來親救，於中六：一就戮時臨。二「時法輪」下如來降德。三「爾時太子」下敬申禮請。四「以佛神」下就座談經。言普照因輪者，謂令知善惡各自有因，罪人惡因所招，太子善因當滿故。五「時彼會」下廣益當機。六「善伏」下太子得法。二「善男子爾時太子」下結會古今，分四：初結自身，正酬發心之問；二結大臣；三結獄囚；四結王屬，並文處可知。薩遮，有也。尼乾，不繫也，裸形自餓，不繫衣食故。三「佛子我於爾時」下明出家得法。各言百萬，義當彼時已得四地。二「佛子我於爾時命終」下明轉生值佛修行，略列八佛，通結一萬。第二「次復有劫」下明日光劫中值佛修行。中三：初總標舉、次「最初」下別列十佛、後「於彼劫」下總結得法。第三「如於此劫」下總結時處修行得法。第二偈頌中，有三十四頌，分四：初一頌承力許說、次二頌古佛出興、次一偈半先王治化、餘頌夜神修因。於中四：初九偈半頌在家本事、次一偈頌出家得法、三有二偈頌一萬佛、四「次於佛剎」下有十七偈頌總結時處得法。於中三：初一略標、次三總會古今、後十三偈重頌末後得法深廣。

Third, from "The night goddess told him" onward is bestowing her own dharmadhātu. Previously it was tacit bestowal, and only now is it verbal bestowal. Within this are two parts: first, answering the question about her name; second, answering how long ago she first brought forth the mind [for bodhi]. As to why she does not answer the third question regarding achieving bodhi, there are two meanings: first, to show that her compassion is predominant, as explained regarding Utsaṅgā; second, to show that she attained it long ago, yet here manifests residing in a causal station. If the thousand Buddhas whom she rescued below have indeed long since achieved it, how much more so the one capable of rescuing them? In the former part there are two: first, stating her name, which means manifesting forms to broadly transform [beings], causing them to produce all good and ultimately attain Buddhahood, hence she is named [Sarvanagararakṣāsaṃbhavatejaḥśrīsaṃlakṣitā] "Root"; second, from "Because I have accomplished" onward, showing her karmic function, which means the function of tallying with noumenon, so that although functional it is boundless, and movement and stillness are not two. Within this are three: first, clarifying the inner tallying with noumenon and phenomena. Second, from "And constantly" onward, clarifying that the great function is boundless, briefly showing ninety-eight kinds of physical forms; together with the initial and final statements, these make one hundred bodies. Treatises such as the Awakening of Faith explain that the eighth stage corresponds to the stage of sovereignty over form. Here it extensively differentiates the variety of physical forms; in terms of their categories, they are not just one, and within a single category there are many; the rest can be inferred accordingly. Third, from "In thought-moment after thought-moment manifesting" onward, concluding with their depth and breadth. Within this are four: 1. concluding with the deeds performed; 2. from "Good son, you should know" onward, concluding with the causes enabling the manifestation; 3. from "Good son, I enter" onward, jointly concluding with the non-obstruction of stillness and function; 4. from "Each and every body" onward, concluding their completion as profound and broad. Second, from "Good son, as you have asked" onward, answering how long ago she brought forth the mind [for bodhi], within which are two: first, praising the profoundness and agreeing to explain; second, directly answering what was asked. In the former part are three: 1. reiterating the question and agreeing to explain; 2. from "Good son, the wheel of wisdom of a bodhisattva" onward, praising the teaching as extremely profound; 3. from "Son of the Buddha, although the wheel of wisdom of a bodhisattva" onward, concluding that she speaks by receiving [the Buddha's] power. In the second part, first is an explanation by Dharma, and then an illustration by metaphors. In the first of these, first is a statement, and then an exposition. In the exposition, first is the direct exposition. Fundamental nature concerns noumenon; freedom from discrimination concerns wisdom; transcending obstacles concerns what is severed. Later, from "According to what is appropriate" onward resolves a difficulty: since there is neither long nor short, the present statement of long and short is for the benefit of sentient beings. If desiring it to be long, it is long, showing that the roots of the teaching are deep; if desiring it to be short, it is short, showing that the teaching is supremely transcendent. Next, illustration by metaphors has five: 1. The metaphor of the bright sun following the time, meaning that the substance of the sun is constantly luminous, yet appears and disappears as it shines on the mountains; wisdom lacks the three periods of time, but the mind's obstacles see differences. 2. The metaphor of the sun's orb manifesting shadows, meaning that the bright sun does not come, yet hides and appears according to the place; the wheel of wisdom is ever quiescent, yet the capacities of beings see it as short or long. 3. The metaphor of an empty boat conveying objects, illustrating the bodhisattva's non-abiding gathering of beings. 4. The metaphor of great space being unobstructed, illustrating the bodhisattva's effortless benefit to beings. 5. The metaphor of illusory apparitions having no reality, illustrating that [wisdom] is quiescent even in the midst of function. Indeed, the praises of profoundness by the various night goddesses above all model themselves on this Dharma and these metaphors. 3. Concluding that she speaks by receiving power can be understood. Second, from "Son of the Buddha, in the past" onward directly answers what was asked, first in prose and then in verses. In the former are three: first, practicing causes and obtaining the Dharma during the Kalpa of Good Light; next, making offerings to Buddhas and practicing during the Kalpa of Sunlight; afterward, summarizing the times and places. In the first are two: first, clarifying practice and realization in the presence of the initial Buddha; second, reincarnating, meeting Buddhas, and practicing. In the former are three: 1. An ancient Buddha appears in the world. 2. From "At that time the king" onward, the governance and transformation by the former king. Lingyu refers to the name of a prison in the Zhou dynasty. 3. From "The king had a crown prince" onward, the night goddess practicing causes, within which are three: first, clarifying past events while still a householder; second, identifying the past with the present; third, going forth from home and attaining the Dharma. In the first are eleven: 1. With compassion rescuing convicts, directly answering the inception of bringing forth the mind. Bangchi means beating and flogging. Bin refers to the category of having the feet amputated. 2. The ministers deliberation that it is unprincipled. 3. Requesting to substitute her own life for the prisoners'. 4. The ministers insisting on executing them. Saying "precious throne" (baozuo): zuo means position; the Yijing says, "The great treasure of the sage is called the position." 5. The queen's sorrowful plea. 6. The king thwarting his son's intention. 7. The crown prince resolutely rescuing them. 8. The mother requesting him to cultivate causes. 9. Formally establishing the arena of giving. 10. From "After half a month" onward, the Tathāgata personally saving them, within which are six: i. The time of execution approaches. ii. From "At that time the wheel of Dharma" onward, the Tathāgata descends with virtue. iii. From "At that time the prince" onward, reverently presenting worship and an invitation. iv. From "Through the Buddha's spiritual power" onward, taking the seat and expounding the scripture. Speaking of the "wheel of causes that universally illuminates" means causing them to know that good and evil each have their own causes; the convicts were brought to this by evil causes, whereas the prince's good causes were about to be fulfilled. v. From "At that time in that assembly" onward, extensively benefiting those present. vi. From "Well Subdued" onward, the prince attains the Dharma. Second, from "Good son, at that time the prince" onward identifies the past with the present, divided into four: 1. identifying herself, directly responding to the question about bringing forth the mind; 2. identifying the ministers; 3. identifying the prisoners; 4. identifying the king's kin; all can be understood from the text. Sacca (Saccha) means "existence" (satya). Nirgrantha means "unfettered" (boundless); because they are naked and starve themselves, they are unfettered by clothing and food. Third, from "Son of the Buddha, at that time I" onward clarifies going forth from home and attaining the Dharma. Mentioning "one million" for each means that at that time she had already attained the fourth stage. Second, from "Son of the Buddha, when my life ended at that time" onward clarifies reincarnating, meeting Buddhas, and practicing; it briefly lists eight Buddhas, and generally summarizes them as ten thousand. Second, from "Next, there was another kalpa" onward clarifies meeting Buddhas and practicing during the Kalpa of Sunlight. In this are three: first, a general introduction; next, from "The earliest" onward, separately listing ten Buddhas; afterward, from "In that kalpa" onward, concluding with obtaining the Dharma. Third, from "Just as in this kalpa" onward summarizes the times and places of practicing and attaining the Dharma. In the second part, the verses, there are thirty-four verses, divided into four: the first single verse agrees to speak by receiving power; the next two verses describe the ancient Buddha's appearance in the world; the next verse and a half describe the former king's governance; the remaining verses describe the night goddess practicing causes. Within these are four: the first nine and a half verses praise past events while a householder; the next single verse praises going forth from home and attaining the Dharma; third, two verses describe the ten thousand Buddhas; fourth, from "Next in Buddha-lands" onward, seventeen verses summarize the times and places of attaining the Dharma. Within this are three: the first briefly outlines it; the next three comprehensively identify the past with the present; the final thirteen verses repeatedly praise the profundity and breadth of the final attainment of the Dharma.