梵網經古迹記 1.148

1.148

述曰：第二、別化也。各還本土別化眾故。於中有二：傳上賢聖內門行故，傳初發心外門戒故。初亦有二：經家總序故、別釋故。此初也。其三昧名如前已釋，大小乘機所見不同。菩薩眾見初成佛已，往第四禪大自在天王宮放光接眾，事盧舍那聽心地品，還來樹下出定而說十世界海。「菩提樹」者，畢鉢羅樹在伽耶城西南二十四里。金中精窂名曰「金剛」，可宜金剛體之座也。光中最勝名「光王座」。「妙光堂」者，即華嚴云普光堂也。因佛放光而立名也。在摩伽陀國寂滅道場，界去菩提樹三里也。滅生死處名寂滅道場。「十世界海」者，《華嚴》第二云蓮華藏世界海，次東方有世界海名淨勝光莊嚴，中有佛剎名眾寶金剛藏。如是十方各說異名，廣如彼說，除蓮華藏。言十世界海，世界海量如前已說。「十住、十行、十迴向」者，即前所說十發趣等。「十禪定」者，此文次第當四善根，一向修慧，故偏說定。禪那，此云寂靜。其十者何？如《華嚴經．十定品》說。《善戒經．第六禪品》中有十寂靜清禪、一世法寂靜淨禪等。彼十何義？頌曰：「漏無漏近分，根本與勝進，入住出邊際，決擇分為十。」準此上卷，「十金剛」者即十迴向，四天中說。何故色界重說迴向？北并州真藏師云：色界所說諸位通行，如《華嚴》三十九說十金剛心，謂菩薩發如是心：我當覺了三世一切諸法悉無有餘，是第一發金剛心，乃至廣說。「十忍」者，《瑜伽．忍品》云：清淨忍有十。如彼廣說。又《善戒經．忍品》說十。「十願」者，如《華嚴》說。《發菩提心經》，下當引釋。

The commentary says: Second, distinct transformations. This is because each returns to their own land to transform their respective assemblies. In this there are two parts: because of transmitting the inner-gate practices of the worthies and sages above, and because of transmitting the outer-gate precepts for the initial aspiration of the mind. The first also has two parts: the sūtra compiler's general prologue, and the specific explanation. This is the first. The names of the samādhis have already been explained above; the capacities of the Mahāyāna and Hīnayāna see them differently. The bodhisattva assembly saw that after he initially achieved buddhahood, he went to the palace of the King of the Maheśvara Heaven in the fourth dhyāna, radiating light to receive the assembly, attending upon Locana to hear the Chapter on the Mind-Ground, and returning beneath the tree, arose from samādhi and expounded the ten ocean-like worlds. The 'Bodhi tree' is the pippala tree twenty-four li southwest of the city of Gayā. The firmest essence among gold is called 'diamond' (vajra); it is a seat suitable for the substance of diamond. The most supreme among lights is named the 'Seat of the King of Light.' The 'Hall of Wondrous Light' is none other than the Hall of Universal Light in the Avataṃsaka-sūtra. Its name is established on the basis of the Buddha's radiating light. It is in the Bodhimaṇḍa of Quiescence in the country of Magadha, its boundary being three li away from the Bodhi tree. The place where birth and death are extinguished is called the Bodhimaṇḍa of Quiescence. Regarding the 'ten ocean-like worlds,' the second fascicle of the Avataṃsaka says the Lotus Treasury ocean of worlds; next, to the east, there is an ocean of worlds named Pure and Supreme Radiance Adornment, within which is a buddha-kṣetra named Diamond Treasury of Many Jewels. In this way, distinct names are explained for each of the ten directions, extensively as explained therein, excluding the Lotus Treasury. It says ten ocean-like worlds; the measure of an ocean of worlds is as explained previously. The 'ten abodes, ten practices, and ten dedications' are the ten directions of aspiration, and so forth, explained before. The 'ten dhyānas': this text's sequence corresponds to the four roots of goodness; because they cultivate wisdom exclusively, it refers singularly to dhyāna (concentration). Dhyāna is translated here as quiescence. What are the ten? They are as explained in the 'Chapter on the Ten Concentrations' of the Avataṃsaka-sūtra. In the 'Sixth Chapter on Dhyāna' of the Bodhisattva-śīla-sūtra there are the ten serene and pure dhyānas, the pure dhyāna of worldly phenomena in one lifetime, and so forth. What is the meaning of those ten? A verse says: 'Outflow and outflowless, preliminary, / Root and superior progress, / Entering, abiding, emerging, limit, / And the determination part make ten.' Following the upper fascicle, the 'ten vajras' are the ten dedications, expounded in the Four Heavens. Why are the dedications expounded again in the form realm? Master Zhenzang of northern Bingzhou said: The various stages expounded in the form realm are common practices; just as the thirty-ninth fascicle of the Avataṃsaka explains the ten adamantine minds, meaning the bodhisattva arouses this mind: 'I shall awaken to all dharmas of the three times without remainder'—this is the first arousal of the adamantine mind, and so forth extensively. As for the 'ten forbearances,' the 'Chapter on Forbearance' of the Yogācārabhūmi says: there are ten pure forbearances. It is extensively as explained therein. Also, the 'Chapter on Forbearance' of the Bodhisattva-śīla-sūtra explains ten. As for the 'ten vows,' they are as explained in the Avataṃsaka. The Sūtra on Arousing the Bodhicitta will be cited and explained below.