大方廣佛華嚴經疏 58.36

58.36

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.