大方廣佛華嚴經隨疏演義鈔 21.38

21.38

疏「以慈善根力放月愛光」者，慈善根，即《涅槃》第十五，經云「復次善男子！菩薩四無量心，能為一切諸善根本。」下廣說慈心行施，發起大願竟云「善男子！一切聲聞緣覺菩薩諸佛如來，所有善根，慈為根本。善男子！菩薩摩訶薩修習慈心，能生如是無量善根，謂不淨觀等皆從此生。」結云「如是等法，慈為根本。善男子！以是義故，慈是真實，非虛妄也。若有人問：『誰是一切諸善根本？』當言：『慈是。』以是義故，實非虛妄。善男子！能為善慈者，名實思惟。實思惟者，即名為慈。慈即如來、慈即大乘，大乘即慈、慈即如來。善男子！慈即菩提道，菩提道即如來，如來即慈。」次廣說慈德是一切善法，下廣說慈德。「如提婆達多欲害如來，令阿闍世王放護財醉象。我即入慈定，舉手示之，即於指端出五師子，即便怖畏，舉身投地敬禮我足。善男子！我時手指實無師子，乃是修慈善根力故，令彼調伏。」廣說緣起，皆悉結歸慈善根力。次「放月愛三昧光」，即《涅槃》二十經。「爾時世尊在雙樹間，見阿闍世王悶絕躄地。爾時世尊大慈道師，為阿闍世王入月愛三昧。入三昧已，放大光明，其光清涼，往照王身，王身疾愈，欝蒸除滅。乃至王問耆婆：『何等名為月愛三昧？』耆婆答言：『有六義似。一譬如月光，能令一切優鉢羅華開敷鮮明，月愛三昧亦復如是，能令眾生善心開敷，是故名為月愛三昧。二如月能令行路歡喜，此三昧能令修習涅槃道者歡喜。三一日至十五日光色漸明，此則能令善根增長；四十六日至三十日形色漸減，此則能令漸滅煩惱。五能除欝蒸，此則能除貪瞋惱熱。六如月眾星中王，甘露一味人所愛樂，月愛三昧亦復如是，諸善中王甘露一味，一切眾生之所愛樂，是故復名月愛三昧。』」

Regarding the Commentary's statement, "Through the power of roots of goodness born of benevolence, emitting the moon-loving light": 'roots of goodness born of benevolence' refers to the fifteenth fascicle of the Mahāparinirvāṇa-sūtra, where the sūtra states: 'Furthermore, good sons! The four immeasurable minds of a bodhisattva can be the root of all goods.' Below, it extensively explains practicing giving with a mind of benevolence and giving rise to great vows, and concludes by stating: 'Good sons! All the roots of goodness possessed by all śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas, Tathāgatas, take benevolence as their root. Good sons! When a bodhisattva-mahāsattva cultivates the benevolent mind, it can produce immeasurable roots of goodness such as these; that is, the contemplation of impurity and so forth all arise from this.' It concludes by stating: 'Such dharmas have benevolence as their root. Good sons! By this meaning, benevolence is real and not false. If someone asks, "What is the root of all good dharmas?" one should answer, "It is benevolence." By this meaning, it is real and not false. Good sons! That which can practice good benevolence is called real reflection. Real reflection is named benevolence. Benevolence is the Tathāgata; benevolence is the Mahāyāna. The Mahāyāna is benevolence; benevolence is the Tathāgata. Good sons! Benevolence is the path of bodhi; the path of bodhi is the Tathāgata; the Tathāgata is benevolence.' Next it extensively explains that the virtue of benevolence is all good dharmas, and below it extensively explains the virtue of benevolence: 'For example, when Devadatta wished to harm the Tathāgata, he caused King Ajātaśatru to release the drunken elephant Dhānapāla. I then entered the samādhi of benevolence, raised my hand and showed it, and immediately five lions emerged from my fingertips; [the elephant] became terrified, threw its entire body to the ground, and paid homage to my feet. Good sons! At that time there were truly no lions on my fingers; it was due to the power of the roots of goodness from cultivating benevolence that he was subdued.' It explains the circumstances in detail, all concluding in the power of the roots of goodness born of benevolence. Next, 'emitting the light of the moon-loving samādhi' refers to the twentieth fascicle of the Mahāparinirvāṇa-sūtra: 'At that time, the World-Honoured One was between the twin trees and saw King Ajātaśatru faint and collapse to the ground. At that time, the World-Honoured One, the Guide of Great Benevolence, entered the moon-loving samādhi for the sake of King Ajātaśatru. Having entered the samādhi, he emitted a great bright light; that light was cool and refreshing, and went forth to illuminate the king's body, whereupon the king's illness was cured and his feverish distress removed. Up to where the king asked Jīvaka: "What is named the moon-loving samādhi?" Jīvaka answered, saying: "It has six points of similarity. First, for example, just as the moonlight can cause all utpala flowers to open and bloom brilliantly, the moon-loving samādhi is also like this, capable of causing the good minds of sentient beings to blossom; therefore it is named the moon-loving samādhi. Second, just as the moon can bring joy to travelers, this samādhi can bring joy to those cultivating the path of nirvāṇa. Third, from the first day to the fifteenth day, the light and color gradually brighten, which can cause roots of goodness to grow; fourth, from the sixteenth day to the thirtieth day, its shape and light gradually decrease, which can cause afflictions to gradually diminish. Fifth, it can remove feverish distress, which means it can eliminate the scorching heat of greed, anger, and affliction. Sixth, just as the moon is king among all the stars, of a single taste of amṛta loved and delighted in by people, the moon-loving samādhi is also like this: the king among all goods, of a single taste of amṛta, loved and delighted in by all sentient beings. Therefore it is also named the moon-loving samādhi."'