大方廣佛華嚴經疏 7.2

7.2

（已下入第三經）自下第二，有八段，明八部四王眾。初四段皆初一是天，義如前釋。今初，乾闥婆王長行十法。初一即東方天王，謂攝受折伏逆順多端，善巧應機故名自在。二普見等者，謂令眾生見佛一切功德嚴。佛一毛而為利益，一一皆爾，故云普見。三以慈愍方便除憂則喜生，憂苦既如海廣深，喜樂亦難盡名藏。然則世之憂喜生乎利害，利害存乎情偽；苦樂存乎吉凶，吉凶存乎愛惡。愛惡盡則吉凶苦樂皆亡，情偽息則利害憂喜永斷，如此方為永斷憂苦，喜樂生焉。四永斷等者，謂得決定智光，則邪惑永斷。五謂慈雲普蔭，材與不材皆涼；慧澤廣霑，三草二木咸發。六現廣等者，現身益物也。稱性普應故廣大，具相清淨故妙好。七佛出說法是大名稱，佛法眾僧俱稱為寶。令此遠聞，義云普散。八現一切等者，身光普照、塵不能染，見者必歡。智光悅機，惑累不生，又歡喜也，故云大喜。九法水遍滋、菩提實行，行既樹立見者必歡。無復二乘，一切皆菩提樹也。十善入等者，一多無礙名為佛境，天王智達故云善入。

(From here begins the third roll of the sūtra) From here below, the second, there are eight sections, clarifying the eight classes and the assemblies of the Four Heavenly Kings. In the first four sections, the first of each is a deva, the meaning being as explained before. Now first, the prose on the gandharva kings has ten dharmas. The first is the Heavenly King of the East, meaning that gathering in and subduing in contrary and accordant ways have many modes; being skillful in responding to capacities, he is called 'Sovereign'. Second, 'universally seeing...' and so forth: it means causing sentient beings to see all the adornments of the Buddha's merit. In a single pore the Buddha brings benefit, and each and every one is like this, hence called 'universally seeing'. Third, through the skillful means of compassionate pity, removing sorrow, then joy arises; sorrow and suffering being vast and deep like an ocean, joy and pleasure are also hard to exhaust and called a 'treasury'. However, worldly sorrow and joy arise from benefit and harm; benefit and harm reside in emotion and falsehood; suffering and pleasure reside in good and bad fortune; good and bad fortune reside in love and hatred. When love and hatred are exhausted, then good and bad fortune, suffering and pleasure all vanish; when emotion and falsehood cease, then benefit, harm, sorrow, and joy are forever severed—only thus is sorrow and suffering forever severed, and joy and pleasure arise. Fourth, 'forever severing...' and so forth: it means that having attained the light of decisive wisdom, wrong delusions are forever severed. Fifth, it means the cloud of compassion universally shades, and both timber and non-timber are cooled; the moisture of wisdom universally moistens, and the three kinds of herbs and two kinds of trees all sprout. Sixth, 'manifesting vast...' and so forth: manifesting the body to benefit beings. Universally responding according with the nature, it is vast; possessing pure marks, it is wondrous and fine. Seventh, the Buddha's emerging to preach the Dharma is Great Fame; Buddha, Dharma, and Saṅgha are all called jewels. Causing this to be heard far and wide, in meaning it says 'universally scattering'. Eighth, 'manifesting all...' and so forth: the body's light universally illuminates, and dust cannot defile it; those who see it will certainly rejoice. The light of wisdom delights capacities, afflictive bondages do not arise, and again they rejoice; hence it says 'great joy'. Ninth, the water of the Dharma universally nourishes, the actual practice of bodhi; the practice once established, those who see it will certainly rejoice. There being no more two vehicles, all are the tree of bodhi. Tenth, 'skillfully entering...' and so forth: the non-obstruction of the one and the many is called the Buddha's realm; the heavenly king's wisdom penetrates it, hence called 'skillfully entering'.