大方廣佛華嚴經隨疏演義鈔 21.48

21.48

疏「如迦旃延為弟子現夢」者，《莊嚴論》說：迦旃延有一弟子眉希羅王，捨王位出家，於山林中修道。有一隣國王名阿槃地，遊獵至山。其王安寢，宮人詣王比丘所，比丘為其說法。王覺，謂誘我宮人，遂鞭撻比丘。比丘痛苦心生怨恨：「我不相犯，非理見辱。」遂欲還家為王伐彼國。師勸不止，便言：「且留一宿，明當任去。」即留一宿，夜中迦旃延示之以夢。夢見還國，國人迎之却立為王。與大臣商議，徵兵伐怨。而戰敗失道，遂被擒去。將欲刑戮，忽遇本師。本師告言曰：「前苦相勸，何為不從？」此王夢中號訴師言：「大師救命。」失聲便覺。悲涕白師，不復還家。是為迦旃延之善巧，覺化不得，夢化便遂。疏「空非獨虛」者，意云：非為無物處是虛空。〈出現品〉云「譬如虛空遍至一切色非色處」故。「住非分住一塵亦周」者，如來縱在一塵之中，亦全法界之廣大，身皆具在故。舉芥子空證，已如前引。

Regarding the commentary's statement "just as Kātyāyana manifested a dream for his disciple": the Zhuangyan lun states that Kātyāyana had a disciple, King Mahila, who renounced the throne and left home to cultivate the path in the mountain forests. A king of a neighbouring country named Avanti went hunting and reached the mountain. While that king was asleep, his palace women went to the monk-king's dwelling, and the monk preached the Dharma for them. When the king awoke, he thought, "He is seducing my palace women," and thereupon whipped the monk. Suffering intense pain, resentment arose in the monk's mind: "I did not offend him, yet I was unreasonably humiliated." He then wished to return home, take the throne, and launch an attack against that country. His master urged him to desist, but he would not stop, so the master said: "Stay for just one night, and tomorrow you may go as you please." He remained for the night, and during the night Kātyāyana revealed it to him in a dream. In the dream, he saw himself return to his country, where his countrymen welcomed him and re-enthroned him as king. He deliberated with his ministers and levied troops to attack his enemy. But he was defeated in battle, lost his way, and was ultimately captured. Just as he was about to be executed, he suddenly met his fundamental master. His master addressed him, saying: "Earlier I painstakingly urged you—why did you not comply?" In the dream, this king wailed and appealed to his master, saying: "Great Master, save my life!" Losing his voice, he immediately awoke. Weeping, he said to his master that he would no longer return home. Such was the skill of Kātyāyana: when transforming him in his waking state could not succeed, transforming him in a dream accomplished it. As for the commentary's statement that "space is not merely emptiness": the meaning is that empty space is not merely a place where there are no things, for the chapter on "Manifestation" says: "Like empty space reaching everywhere into all material and non-material places." As for "abiding is not fractional abiding; even in a single dust mote it is also completely present": even when the Tathāgata is within a single dust mote, he also completely encompasses the vastness of the entire dharmadhātu, for his body is fully present everywhere. Adducing empty space within a mustard seed as proof has already been cited previously.