大方廣佛華嚴經隨疏演義鈔 84.31

84.31

疏「次言為十一事」下，釋第二章。於中又二：先合十一事，而又此中法喻雙辯，仍取《涅槃》之意以就今經。今先具引《涅槃》之文，未見彼文難曉會故。彼經喻云「真師子王，晨朝出穴嚬申欠呿，四向顧望發聲振吼，為十一事。何等十一？一為欲壞實非師子詐作師子故、二為欲試自身力故、三為欲令住處淨故、四為諸師子知處所故、五為群輩無怖心故、六為眠者得覺悟故、七為一切放逸諸獸不放逸故、八為諸獸來依附故、九為欲調大香象故、十為教告諸子息故、十一為欲莊嚴自眷屬故。一切禽獸為師子吼，水性之屬潛沒深淵，陸行之類藏伏窟穴，飛者墮落，諸大香象怖走失糞。諸善男子！如彼野干雖逐師子至于百年，終不能作師子吼也。若師子子，始滿三年則能哮吼如師子王。」釋曰：此下經合喻。先合師子，已如上引。次合為十一事，云「一為諸眾生而師子吼摧破魔軍；二示眾十力；三開佛行處；四為諸邪見作歸依所；五安撫生死怖畏之眾；六覺悟無明睡眠眾生；七行惡法者為作悔心；八開示邪見一切眾生令知六師非師子故；九破富蘭那等憍慢心故；十為令二乘生悔心故、為教五位諸菩薩等生大力故；十一為令正見四部之眾，於彼邪見四部徒眾不生怖畏等。從聖行梵行天行窟宅嚬申而出，為欲令諸眾生等破憍慢故。欠呿，為令諸眾生等生善法故。四向顧望，為令眾生得四無礙故。四足據地，為令眾生具足安住尸波羅蜜故。師子吼者，名決定說一切眾生悉有佛性，如來常住無有變易。善男子！聲聞緣覺雖復隨逐如來世尊無量百千阿僧祇劫，而亦不能作師子吼。十住菩薩若能修行是三行處，當知是則能師子吼。」釋曰：上兩節引經喻合一段義盡。既知彼意，今當正合。今此疏文分二：初合十一事；二合隨逐，略不合嚬申欠呿等，以彼經文對觀今疏則主客自分。如初摧破詐師子吼故，即是喻文。若云摧破魔軍，即是合文。此全同彼，故無別義。二示眾等者，如云示身力故，即是彼喻。若云示眾十力，即是彼合。其神力及等力，即是今經，是彼之例非同彼文。此中正明如來入法界定現神力故，故加神力。而言等力者，十力但明十種智力，今等力者謂法界力。若三昧力、若功德力，但有力義，即是身力耳。下出所因中，即是力相。三中，彼經但以開佛行處合令住處淨，此經則以淨法界土，則法合小異。餘七同異，可以意得。

The Commentary states: "Next, in stating 'For the sake of eleven matters'...", which explains the second section. Within it there are also two parts: first, matching the eleven matters, in which both the doctrine and the metaphor are clarified, drawing on the meaning of the Nirvāṇa [Sūtra] to apply to the present sūtra. Here, I first cite the text of the Nirvāṇa [Sūtra] in full, because without seeing that text it would be difficult to understand the correspondence. That sūtra's metaphor says: "The true lion king emerges in the morning from its cave, stretches and yawns, gazes in the four directions, and roars, shaking [the earth], for the sake of eleven matters. What are the eleven? First, to destroy those that are not truly lions but falsely pretend to be lions; second, to test its own physical strength; third, to make its dwelling place pure; fourth, to let the other lions know its whereabouts; fifth, so that its herd will have no fear in their hearts; sixth, so that those asleep may awaken; seventh, so that all heedless beasts will become heedful; eighth, so that the beasts will come and take refuge; ninth, to tame the great fragrant elephants; tenth, to instruct its offspring; eleventh, to adorn its own retinue. When the lion roars, the aquatic creatures plunge deep into the abyss, the terrestrial animals hide in caves, the winged creatures fall [from the sky], and the great fragrant elephants flee in terror, discharging dung. Good sons! Though a jackal should follow a lion for a hundred years, it can never make a lion's roar. But a lion's cub, having completed merely three years, can roar like the lion king." Explanation: Below this, the sūtra matches the metaphor. First, matching the lion has already been cited above. Next, matching the eleven matters, it says: "First, to roar like a lion for all sentient beings and crush Māra's army; second, to display the ten powers to the assembly; third, to reveal the sphere of the Buddha's practice; fourth, to serve as a refuge for those with false views; fifth, to comfort the multitudes terrified of birth-and-death; sixth, to awaken sentient beings sleeping in ignorance; seventh, to arouse remorse in those who practice evil dharmas; eighth, to instruct all sentient beings with false views so that they know the six teachers are not lions; ninth, to break the arrogance of Pūraṇa and others; tenth, to cause the two vehicles to give rise to remorse, and to instruct the bodhisattvas of the five stages to generate great strength; eleventh, so that the fourfold assembly with right view will not fear the fourfold assembly with false views, and so on. Stretching and emerging from the dwelling cave of holy practice, pure practice, and heavenly practice is to break the arrogance of sentient beings. Yawning is to cause sentient beings to generate wholesome dharmas. Looking in the four directions is to cause sentient beings to attain the four unhindered knowledges. Placing the four paws on the ground is to cause sentient beings to fully abide in śīlapāramitā. The lion's roar is called the definitive declaration that all sentient beings possess the Buddha-nature, and that the Tathāgata is permanent and changeless. Good sons! Although śrāvakas and pratyekabuddhas follow the Tathāgata, the World-Honoured One, for immeasurable hundreds of thousands of asaṃkhyeya kalpas, they cannot make the lion's roar. If a bodhisattva of the ten abodes can cultivate these three practices, know that such a one can make the lion's roar." Explanation: In the above two passages, the citation of the sūtra's metaphor and correspondence completely covers the meaning of that section. Having understood that meaning, we now make the direct correspondence. The present commentary is divided into two parts: first, matching the eleven matters; second, matching the following, omitting the stretching, yawning, etc., for when comparing that sūtra's text with the present commentary, the primary and secondary are naturally distinct. For instance, initially 'crushing the false lion's roar' is the text of the metaphor. If it says 'crushing Māra's army', that is the matching text. This is entirely identical with that, so there is no different meaning. As for 'second, displaying to the assembly', etc.: stating 'displaying its physical strength' is that metaphor. Stating 'displaying the ten powers to the assembly' is that correspondence. Its supernatural power and equivalent powers belong to the present sūtra, following that example rather than being identical with its text. Here it directly clarifies that the Tathāgata enters the dharmadhātu samādhi and manifests supernatural power, so 'supernatural power' is added. When it mentions 'equivalent powers', the ten powers only clarify the ten kinds of cognitive power, whereas here 'equivalent powers' refers to the power of the dharmadhātu. Whether samādhi power or merit power, as long as it has the sense of power, it is physical strength. In the explanation of the causes below, those are the characteristics of power. In the third matter, that sūtra only matches 'making the dwelling place pure' with 'revealing the sphere of the Buddha's practice', while this sūtra matches it with 'purifying the lands of the dharmadhātu', so the doctrinal correspondence differs slightly. The similarities and differences of the remaining seven can be understood by their sense.