大方廣佛華嚴經疏 7.20

7.20

第二主夜神十法。初七夜神是善財十地善友，見解深廣，彌顯眾海法門難思。一普德淨光，即善財離垢地善友，彼名全同法門，名寂靜禪定樂普游步。普游步言，即大勇健也。寂靜禪定樂，即是定體。現法樂住，故名為樂。大勇健者，即是定用。健則堪能，勇則無畏，謂見佛淨機游戲神通，故名勇健，亦游步也。勇健廣大，故稱普德。無惑智俱，可謂淨光。二即發光地善友，彼名喜目觀察眾生，解脫名大勢力普喜幢。謂此解脫德無不備、化無不周，名大勢力，即今廣大。身惑俱淨，無不樂見，故云普喜。悲為德相，即幢義也。觀察普喜，名為喜目。三即焰慧地善友，彼名普救眾生妙德。護世精氣方是救生，由護生故顯德之妙也。法門全同，次第又當。謂感必現前，調令清淨故。四即難勝地善友，彼名寂靜音海，法門名念念出生廣大喜莊嚴。念念出生，即積集義，見佛利生，故生大喜。莊嚴二義：一見佛修歡喜因嚴，樂見果故；二積集此喜神自莊嚴。由定發音，名寂靜音，深廣如海。五即現前地善友，彼云守護一切城增長威力，偈云尸利，以梵音含於二義：一云吉祥、二翻為守故。下譯跋陀室利以為賢首。又以首字音同義別，彼為頭首，〈法界品〉中乃為守護，皆譯者方言少融耳。若以義會，增長威力即是普現吉祥，正當次第法門。又同彼云甚深自在妙音解脫。妙音故悅意，悅則意淨，即寂能演，故名自在。六即遠行地善友，彼云開敷一切樹華。一切開敷，即普發也。法門彼云菩薩出生廣大喜光明，文少倒略耳。舊經云「菩薩無量歡喜知足光明」，知足滿足，文相近也。謂能知如來巧智示法大福威光，故曰光明。佛以福智滿足物心，則含喜名藏。七即不動地善友，彼名大願精進力救護一切眾生，法門名教化眾生令生善根。教化開悟，文異義同，令生成熟始終異耳。謂現通示相，皆為調化一切善根皆令生長。平等護育，即救護一切。精進大願，故能為之。今文略耳。八念念久修恒遍救護，是無邊慈也。此與善財歡喜地善友似同，而文多異，又非其次，故但直釋。九於三毒難壞眾生，以大悲門現莊嚴身，故石室留影、毒龍革心，況現身耶。十本為眾生，故成自德，令他樂滿。

Second, the ten dharmas of the night spirits. The first seven night spirits are the good spiritual friends of Sudhana in the ten stages; their insight being deep and vast further reveals that the Dharma-doors of the ocean-like assemblies are inconceivable. 1. Universal Virtue and Pure Light is Sudhana's spiritual friend of the Vimalā Stage. That name is identical to the Dharma-door, named Universal Striding in the Joy of Quiescent Dhyāna-Meditation. The words 'universal striding' denote great valour. 'The joy of quiescent dhyāna-meditation' is the essence of samādhi. Dwelling in the bliss of the present dharma, it is thus called joy. 'Great valour' is the function of samādhi. Being valiant means capable, and being bold means fearless; that is, seeing the Buddha purify capacities and play with supernormal powers, it is thus named valiant, and also striding. Valiance being vast and great, it is called universal virtue. Being accompanied by wisdom free of afflictions, it may be termed pure light. 2. This is the spiritual friend of the Prabhākarī Stage, whose name there is Joyful Eyes Observing Sentient Beings, and whose liberation is named Universal Joy Banner of Great Power. This means that this liberation is fully endowed with all virtues and its transformation reaches everywhere, hence named great power, which is the present 'vast.' Both body and defilements being purified, all delight in seeing him; hence 'universal joy.' Compassion serving as the mark of virtue is the meaning of banner. Observing universal joy is named joyful eyes. 3. This is the spiritual friend of the Arciṣmatī Stage, whose name there is Wondrous Virtue Rescuing All Sentient Beings. Protecting the vital energy of the world is indeed rescuing beings; by virtue of protecting beings, the wondrousness of virtue is revealed. The Dharma-door is identical, and the order also corresponds. That is, if there is a response, he must appear before them to tame and purify them. 4. This is the spiritual friend of the Sudurjayā Stage, whose name there is Ocean of Quiescent Sound, and whose Dharma-door is named Adornment of Vast Joy Arising Moment by Moment. Arising moment by moment has the sense of accumulation; seeing the Buddha benefit beings, great joy is therefore generated. Adornment has two senses: first, seeing the Buddha cultivate the cause of joy as adornment, because he delights in seeing the fruit; second, accumulating this joy, the spirit adorns himself. From samādhi sound is emitted, named quiescent sound, deep and vast like an ocean. 5. This is the spiritual friend of the Abhimukhī Stage, who is said there to guard all cities and increase their awe-inspiring power; the verse says Śrī, because the Sanskrit term contains two meanings: one is auspicious, and the second is translated as 'guard.' Below, Bhadraśrī is translated as Xianshou. Furthermore, because the character shou has the same sound but different meanings—there it means 'head/leader,' while in the 'Dharmadhātu Chapter' it means 'to guard'—these are slight divergences in the translators' dialects. If harmonized through the meaning, increasing awe-inspiring power is simply universally manifesting auspiciousness, exactly fitting the sequential Dharma-door. Moreover, it is identical to what is called there the liberation of the profound, sovereign, wondrous sound. Because of the wondrous sound it delights the mind; delighting the mind purifies it; that is, being able to expound from quiescence, it is called sovereign. 6. This is the spiritual friend of the Dūraṅgamā Stage, who is said there to open the flowers of all trees. Opening all is universally causing to bloom. His Dharma-door is called there the radiance of great joy arising in bodhisattvas, where the text is slightly inverted and abbreviated. The older sūtra says: 'the radiance of the bodhisattva's measureless joy and contentment'; contentment and satisfaction are close in textual form. It means being able to know the great merit and majestic radiance of the Tathāgata's skillful wisdom in revealing the Dharma; hence it is called radiance. The Buddha satisfying the minds of beings with merit and wisdom, it contains joy and is named treasury. 7. This is the spiritual friend of the Acalā Stage, whose name there is Rescuing and Protecting All Sentient Beings through the Power of Great Vows and Vigour, and whose Dharma-door is named Instructing and Transforming Sentient Beings to Cause Them to Generate Good Roots. Instructing and transforming or awakening: the words differ but the meaning is the same; causing them to generate or to mature differs only in the beginning and end. That is, manifesting supernormal powers and displaying marks are all done to tame and transform, causing all good roots to grow. Nurturing with equanimity is rescuing and protecting all. Vigour and great vows enable him to do this. The present text is simply abbreviated. 8. Long cultivating moment by moment, constantly and universally rescuing and protecting—this is boundless compassion. This seems identical to Sudhana's spiritual friend of the Pramuditā Stage, yet the text has many differences and it is not in its sequence, so I only explain it straightforwardly. 9. Toward sentient beings difficult to break out of the three poisons, manifesting an adorned body through the door of great compassion—thus leaving a shadow in the stone chamber, or transforming the heart of a poisonous dragon; how much more so manifesting a body! 10. Originally acting for sentient beings, he therefore accomplishes his own virtue and fulfills others' joy.