大方廣佛華嚴經疏 7.20

7.20

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.