大方廣佛華嚴經疏 58.5

58.5

第三「時彼夜神」下稱讚授法，中二：初稱讚、後「善男子我得」下授己法界。於中三：一標名體、二顯業用、三得法久近。今初。一切眾生癡暗者，即所破二愚。法光明者，即是能破二無我智。又破眾生闇為悲，法光明是智，悲智具故。二「我於惡慧」下明業用，中二：先長行、後偈頌。前中二：先興救物之心、二「我於夜闇」下正明對緣救攝。於中十門：初一總明、「為海難」下別顯。今初，有四種：一夜等為救時、二海等為救處、三遭盜等為所救、四種種方便為能救。後九門別顯中，文皆有二：先救世苦令得世樂、後以迴向大願令其究竟離苦得樂。九中，一救海難眾生、二「為在陸地」下救處陸眾生、三「一切眾生」下救求不得及行山險眾生、四救樂國土眾生、五救著聚落眾生、六救闇夜眾生、七「是諸眾生無有智」下救惑業眾生、八「或病所纏」下救八苦眾生、九「入見稠林」下救惡見眾生，文並可知。二偈頌中二十一頌，分四：初一頌法門名體；二有四頌舉因勸修，即四無量；三有十頌顯果令入，即六處殊勝；四有六頌明業用廣大。三得法久近中，先興二問、後還兩答。答中有二：先答發心時節、後答得法久近。今初，有六：初總顯本事因緣、二「時彼城東」下明初佛興世、三「蓮華城內」下善友勸發、四「令王夫人」下正發大心、五「時王夫人」下結會古今、六「我於彼佛」下發心成益。二「過此劫已」下答得法久近。於中二：初總顯得法因緣、後「我纔見佛」下正明得法。於中三：初得方便三昧，謂上見諸佛、下化眾生；次「以聞法故」下得此解脫；後「得此解脫已」下廣顯業用。

Third, from 'At that time, that night goddess' downward, praising and conferring the Dharma, which has two parts: first, the praising, and second, from 'Good man, I have attained' downward, conferring her own dharmadhātu. In this, there are three: 1. Indicating its name and essence; 2. Revealing its karmic functions; 3. The length of time since attaining the Dharma. Now for the first: 'the darkness of delusion of all sentient beings' refers to the two delusions that are broken. 'The light of Dharma' is precisely the wisdom of the two non-selves that can break them. Moreover, breaking the darkness of sentient beings is compassion, while the light of Dharma is wisdom; thus, compassion and wisdom are both complete. Second, from 'Toward those of wicked intellect' downward, explaining its karmic functions, which has two parts: first prose, and then verses. In the former, there are two parts: first, arousing the mind to rescue beings; second, from 'In the darkness of night' downward, directly explaining rescuing and gathering them in response to conditions. Within this are ten doors: the first one explains generally, and from 'For maritime perils' downward, it reveals individually. Now for the first, there are four kinds: 1. The night, etc., as the time of rescue; 2. The ocean, etc., as the place of rescue; 3. Suffering robbery, etc., as the object of rescue; 4. The various skillful means as the agent of rescue. In the latter nine doors that reveal them individually, each passage has two parts: first, rescuing them from worldly suffering to let them obtain worldly joy; second, by means of great vows of pariṇāmanā, causing them ultimately to leave suffering and obtain joy. Among the nine: 1. Rescuing sentient beings from maritime perils; 2. From 'For those on land' downward, rescuing sentient beings living on land; 3. From 'All sentient beings' downward, rescuing sentient beings who fail to obtain what they seek and those traveling dangerous mountains; 4. Rescuing sentient beings attached to their homelands; 5. Rescuing sentient beings attached to settlements; 6. Rescuing sentient beings in the darkness of night; 7. From 'These sentient beings have no wisdom' downward, rescuing sentient beings of afflictions and karmas; 8. From 'Or bound by illness' downward, rescuing sentient beings of the eight sufferings; 9. From 'Entering the thicket of views' downward, rescuing sentient beings of evil views; the texts may all be understood. Second, in the verses, there are twenty-one verses, divided into four: first, one verse on the name and essence of the Dharma door; second, four verses presenting the causes to exhort practice, namely the four immeasurables; third, ten verses revealing the fruition to cause entry, namely the six kinds of supremacy; fourth, six verses explaining the vastness of karmic function. Third, in the length of time since attaining the Dharma, she first raises two questions, and then returns two answers. In the answers, there are two parts: first, answering the time of arousing the mind; second, answering the length of time since attaining the Dharma. Now for the first, there are six: 1. Generally revealing the causes and conditions of the fundamental past events; 2. From 'At that time, east of that city' downward, explaining the initial Buddha arising in the world; 3. From 'Within the Lotus City' downward, the good friend exhorting and arousing; 4. From 'Caused the queen' downward, directly arousing the great mind; 5. From 'At that time, the queen' downward, bringing together past and present; 6. From 'Before that Buddha, I' downward, arousing the mind to accomplish benefit. Second, from 'After this kalpa had passed' downward, answering the length of time since attaining the Dharma. Within this are two parts: first, generally revealing the causes and conditions of attaining the Dharma; second, from 'No sooner had I seen the Buddha' downward, directly explaining attaining the Dharma. Within this are three: first, attaining the samādhi of skillful means, which refers to seeing all Buddhas above and transforming sentient beings below; next, from 'Because of hearing the Dharma' downward, attaining this liberation; finally, from 'Having attained this liberation' downward, extensively revealing its karmic functions.