大般涅槃經疏 2.4

2.4

三、「人中之龍」去，明位。人中龍者，出方便位。位階十地者，住真實位。安住不動者，本際常寂。方便現身者，遍下地法界化益。四、「其名曰」下，列名。一、恒沙眾，但列二人。海德者，如《大集》中海慧菩薩，亦如下文大涅槃海八不思議，從此立名名為海德（云云）。無盡意者，《大集》中此菩薩自說其名，舉八十種法門明無盡意（云云）。五、「其心皆悉」下，歎德。文為三：先單歎上求、次約四弘兼下化、三結上求下化。初文敬重者，此約理論，如下文云「諸佛所師，所謂法也。」《大品》云「佛初成道，觀誰可敬？無過般若，我當敬重。」即其義也。安住者，此約證論，下文云「一切眾生及以諸佛悉皆安住祕密藏中」，即其義也。深解者，此約智論，下文云「能生菩薩深廣智慧，如函大蓋大、井深綆長」，即其義也。愛樂者，約事行論，如下文云「雪山八字不以為難，日割三兩未曾稱苦」，即其義也。守護者，此約教論，如下文中仙豫行誅、覺德破陣，即其義也。諸菩薩上求心大至此如海，略舉五義以示其相。次、從「善能隨順」去，歎下化德。初總歎四弘、次別歎。菩薩已階十地安住不動，不證涅槃寧入生死，憶本誓願隨順世間，以大悲隨順起兩弘誓，以大慈隨順起兩弘誓，即總歎意也。次「作是誓言」去，別歎。未度者度，別歎初誓。已於過去持戒，戒是罪垢對治，以對治故垢縛得脫故。言解未解者，別歎第二誓。紹三寶種者是法門無量，別歎第三誓。若言刻檀鑄寶、書修多羅、剃頭染衣，此但事中相從三寶不絕；若發菩提心名佛寶、體解大道名法寶、事理和融名僧寶，此即理性三寶不絕。《小般若》云「經卷所在，即有佛及尊重弟子。」下文云「若知常住，當知此家即為有佛。」以此而推，三寶不絕即是無量法門。「於未來世」去，是無上佛道誓願成，別歎第四誓。三、「以大莊嚴」去，是總結四弘，亦是雙結上求下化，故言大莊嚴。若作別結第四誓者，未來作佛相好嚴身，十力無畏以莊嚴心，名大莊嚴。《大品》多用六度三十七品以為莊嚴，《小般若》中以無莊嚴而為莊嚴，下文以六度福德、十地智慧為二莊嚴。「六成就」下，結。又二：先總、次別。初總結上求下化福德智慧。次、「等觀眾生如一子」下，即是別結下化四弘也。次、「亦於晨朝」去，是奉光召。次、「舉身毛竪」去，是順光召。存身意，略口善及三障等，顯發去奉順聲召。「為諸眾生」去，奉順地動召，釋如上（云云）。

Third, from 'dragons among men' onward, it clarifies their rank. 'Dragons among men' sets forth their expedient rank. 'Their rank equal to the ten grounds' indicates their abiding in the real rank. 'Dwelling peacefully and unmoving' means the original limit is eternally tranquil. 'Expediently manifesting bodies' means extending throughout the dharmadhātu of lower grounds to transform and benefit. Fourth, from 'their names were' downward, it lists the names. Among the assembly as numerous as the sands of one Ganges, only two persons are listed. 'Ocean of Virtue' (Sāgaraguṇa): like Bodhisattva Sāgaramati in the Mahāsaṃnipāta, and also like the eight inconceivable wonders of the great ocean of nirvāṇa below, the name is established from this and called 'Ocean of Virtue' (and so forth). 'Inexhaustible Intention' (Akṣayamati): in the Mahāsaṃnipāta this bodhisattva explains his own name, citing eighty dharma-gates to explain inexhaustible intention (and so forth). Fifth, from 'their minds were all' downward, it praises their virtues. The text has three parts: first, solely praising the upward quest; next, combining the downward transformation according to the four great vows; third, concluding both the upward quest and the downward transformation. In the first passage, 'revering': this is discussed in terms of principle; as it says below, 'What the buddhas take as master is the Dharma.' The Pañcaviṃśati says, 'When the Buddha first attained awakening, he contemplated who was worthy of reverence: