大方廣佛華嚴經隨疏演義鈔 88.4

88.4

「第三喜目觀察眾生主夜神寄發光地」，謂成就勝定，大法總持，能發無邊妙慧光故。疏「神通度生菩提分」等者，以《瑜伽》有四菩薩行，一波羅蜜行，上已廣竟，故列下三。疏「後類通餘行」，具四菩薩行者，初菩提分法行，以從初發心積集功德，皆助菩提，是菩提分。二入諸三昧下，即三昧行。三得淨天耳下，即神通行。得菩薩解脫下，成熟眾生行。故後結云分別顯示成熟眾生。疏「未解即心自性」者，前劫未得十住自分，此劫未得十住勝進。疏「未得六地深順之忍」者，六地得上品順忍故。八「妙勝劫」下，無結說得之言，合言未得七地。而前劫但云「修行最勝道」，即是已得六地耳。疏「故其劫名亦順地義」者，此是疏家復為一釋。以初劫名寂靜音，已得初地；二天勝劫，天即淨義，亦順離垢。三梵光，順發光。四功德月，順焰慧，月有光明發光焰故。五寂靜慧，順禪增故。六善出現，順善現故。七集堅固王，功用滿故，已得方便不可壞故。八勝妙劫，順於不動，無功用故。九千功德，法師位故。十無著莊嚴，智慧無著，二嚴滿故。

"The third night-goddess, Netrabhīkṣā-sarvajagad-vīkṣaṇā (Pleasing Eyes Observing All Sentient Beings), corresponds to the Ground of Radiance (Prabhākarī)": because she accomplishes supreme samādhi and the dhāraṇī of the Great Dharma, and is able to emit the light of boundless, subtle and wondrous wisdom. As for the Commentary's "spiritual penetrations, crossing sentient beings over, wings of bodhi", etc.: because the Yogācāra[-bhūmi] speaks of four bodhisattva practices, the first being the practice of the pāramitās, which has already been comprehensively explained above, hence the following three are listed. As for the Commentary's "next, analogously extending to the other practices", possessing the four bodhisattva practices means: first, the practice of dharmas contributing to bodhi, because from the first arising of the thought [of bodhi] the accumulation of merits all assists bodhi, which is the bodhipakṣa; second, from "entering all samādhis" onward is the practice of samādhi; third, from "attaining the pure divine ear" onward is the practice of spiritual penetrations; from "attaining bodhisattva liberation" onward is the practice of maturing sentient beings, hence concluding later with "distinguishing and demonstrating the maturing of sentient beings". As for the Commentary's "not yet understanding that the mind itself is self-nature": in the previous kalpa he had not yet attained the self-portion of the ten abodes; in this kalpa he had not yet attained the superior advancement of the ten abodes. As for the Commentary's "not yet attaining the profound, compliant patience of the sixth ground": because on the sixth ground one attains superior compliant patience. Under the eighth, "the kalpa of Wondrous Superiority", there are no concluding words stating an attainment; properly it should say that the seventh ground had not yet been attained. Yet the previous kalpa only says "practicing the most superior path", which means the sixth ground had already been attained. As for the Commentary's "therefore the names of its kalpas also accord with the meanings of the grounds": this is the commentator offering yet another explanation. Because the first kalpa was named Quiescent Sound, having already attained the first ground; the second, Heavenly Superiority Kalpa—"heavenly" means purity, which also accords with Leaving Defilement; the third, Brahmā Light, accords with Radiance; the fourth, Merit Moon, accords with Flaming Wisdom, since the moon possesses radiant light emitting flames of radiance; the fifth, Quiescent Wisdom, accords with the increase of dhyāna; the sixth, Well Manifest, accords with Manifesting; the seventh, Gathering Firm King, because effort is complete, having already attained upāya that cannot be destroyed; the eighth, Wondrous Superiority Kalpa, accords with Immovability, because of effortlessness; the ninth, Thousand Merits, because it is the rank of a Dharma master; the tenth, Unattached Adornment, wisdom being unattached and the two adornments being complete.