大方廣佛華嚴經隨疏演義鈔 84.31

84.31

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.