釋摩訶衍論 10.19

10.19

論曰：就此一頌中即有三種門。云何名為三種門耶？一者攝前所說總結門、二者展舒功德令廣門、三者施於眾生普利門，是名為三。就初門中即有二種。云何為二？一者通總攝前所說門、二者顯示能說字相門，如其次第應審觀察。諸佛甚深廣大義者，即是通總攝前所說門，所謂通攝三十三種本數法故。此義云何？言諸佛者，即是不二摩訶衍法。所以者何？此不二法形於彼佛其德勝故。大本花嚴契經中作如是說：其圓圓海得諸佛勝故，其一切佛不能成就圓圓海劣故。若爾，何故分流花嚴契經中作如是說：盧舍那佛三種世間為其身心，三種世間攝法無餘，彼佛身心亦復無有所不攝焉。盧舍那佛雖攝三世間，而攝不攝故，是故無過。言甚深者，即是兩重八種摩訶衍之本法。以何義故名為甚深？如是兩重摩訶衍法，能入門望極甚深故。以此義故立甚深稱，應審思擇。言廣大義者，即是兩重能入門法。以何義故名廣大義？如是兩重能入門法，皆悉各各能廣自法、能大自法、能為自法作名義故，以此義故建立廣大義名字焉。已說通總攝前所說門，次說顯示能說字相門。言我今隨分總持說者，即是顯示能說字相門，謂以總字通持一切種種說故。立義分中摩訶衍者總，即是此焉歟。何故？一字通持諸說，為欲顯示摩訶衍論如意論故。已說攝前所說總結門，次說展舒功德令廣門。言迴此功德如法性者，即是展舒功德令廣門，謂自所作之功德迴向三處故。云何為三？一者真如、二者一心法、三者本覺佛性，是名為三。以何義故迴向三處？謂為欲自所作功德令平等故迴向真如，或為欲自所作功德令廣大故迴向一心，或為欲自所作功德令明了故迴向本覺。應如是知，應如是觀。如是迴向有何利益？謂眾多故。此義云何？譬如用一微塵置大地中，所置微塵與彼大地等無差別，迴向法門亦如是故。又譬如用一注水置大海中，所置水注與彼大海等無差別，迴向法門亦如是故。又譬如破一小有，即便與大虛空等無差別，迴向法門亦如是故。已說展舒功德令廣門，次說施於眾生普利門。言普利一切眾生界者，即是施於眾生普利門，謂舉廣大圓滿功德，周遍利益眾生界故。

The commentary says: Within this single verse there are three approaches. What are the three approaches? First, the approach of summarizing and concluding what was previously explained; second, the approach of expanding the merits to make them vast; third, the approach of bestowing upon sentient beings universal benefit. These are named the three. Within the first approach, there are two kinds. What are the two? First, the approach of comprehensively summarizing what was previously explained; second, the approach of revealing the marks of the characters able to explain. They should be carefully examined according to their order. 'The profound and vast meanings of all Buddhas' is the approach of comprehensively summarizing what was previously explained, because it comprehensively summarizes the thirty-three fundamental dharma-categories. What does this mean? The words 'all Buddhas' refer to the non-dual Mahāyāna Dharma. Why is that? Because this non-dual Dharma, when compared with those Buddhas, surpasses them in virtue. In the Great Root Avataṃsaka Sūtra it is said as follows: 'Its ocean of perfect fullness surpasses all Buddhas, because all Buddhas cannot accomplish the ocean of perfect fullness, and are inferior.' If so, why does the Branched Avataṃsaka Sūtra say: 'Rocana Buddha takes the three worlds as his body and mind; the three worlds encompass dharmas without remainder, and that Buddha's body and mind likewise leave nothing unencompassed'? Although Rocana Buddha encompasses the three worlds, encompassing is non-encompassing, and therefore there is no fault. The word 'profound' refers to the two layers of eight kinds of fundamental dharmas of the Mahāyāna. By what meaning is it named 'profound'? Because with respect to such two layers of Mahāyāna dharmas, the entry approaches are extremely profound. By this meaning the designation 'profound' is established; it should be carefully contemplated. The words 'vast meanings' refer to the two layers of dharmas of entry approaches. By what meaning are they called 'vast meanings'? Because each and every one of such two layers of dharmas of entry approaches is able to expand its own dharmas, able to magnify its own dharmas, and able to make names and meanings for its own dharmas. By this meaning the designation 'vast meanings' is established. Having explained the approach of comprehensively summarizing what was previously explained, next is explained the approach of revealing the marks of the characters able to explain. The words 'I now, according to my portion, hold in summary and explain' are the approach of revealing the marks of the characters able to explain, meaning that with the character 'summary' (zong) it comprehensively holds all the various explanations. The Mahāyāna in the section on Establishing the Meaning being 'summary' is precisely this, is it not? Why? One character comprehensively holds all explanations, in order to show that the Treatise on the Mahāyāna is a Cintāmaṇi Treatise. Having explained the approach of summarizing and concluding what was previously explained, next is explained the approach of expanding the merits to make them vast. The words 'Dedicate this merit as being like the Dharma-nature' are the approach of expanding the merits to make them vast, meaning dedicating the merits created by oneself to three places. What are the three? First, tathatā; second, the dharma of the one mind; third, original awakening Buddha-nature. These are named the three. By what meaning are they dedicated to three places? That is, in order to make the merits created by oneself equal, they are dedicated to tathatā; or in order to make the merits created by oneself vast, they are dedicated to the one mind; or in order to make the merits created by oneself fully illuminated, they are dedicated to original awakening. One should know it thus; one should contemplate it thus. What benefit is there in such dedication? It is multiple. What does this mean? For example, like taking a single speck of dust and placing it within the great earth: the placed speck of dust is equal and without difference from that great earth; the dharma-gate of dedication is also like this. Again, for example, like taking a single stream of water and placing it within the great ocean: the placed stream of water is equal and without difference from that great ocean; the dharma-gate of dedication is also like this. Again, for example, like destroying a small existence: it then becomes equal and without difference from great space; the dharma-gate of dedication is also like this. Having explained the approach of expanding the merits to make them vast, next is explained the approach of bestowing upon sentient beings universal benefit. The words 'Universally benefit the realm of all sentient beings' are the approach of bestowing upon sentient beings universal benefit, meaning that one brings forth vast and complete merits to benefit the realm of sentient beings everywhere.