華嚴經探玄記 11.10

11.10

第七釋文，有四：初一句結前生後，起願方便；二正顯十願；三廣攝眷屬；四以十盡要期以顯無盡。初中，生如是定心者，論大方便大行故，謂巧起大志，標期所作，名大方便，是願心也。依願造修，行成必然，故名大行，成此願行也。於此二作心成決定，更無二念，故名定心。二正顯十願，即為十段。諸願之中皆有三義：一舉所作事，即行體也；二發如是大願，明對行興願；三廣大等，顯願分齊。此願中通論有七種大：一供心大。清淨心者，論名上深信清淨，以增上敬重故釋上也，迴向菩提釋深也，決定信釋信也。此中淨心具此三義。又一向不雜餘念亦名淨心。二福田大。謂有佛斯供，故曰無餘。供養三種，有人配供三佛，或可或不可准可知。於中香華但表敬，無資用故名敬也。其行供與行敬何別？但義一、行可別。資順義為供養，虔仰義為恭敬，亦配三佛同前。論就三乘說三佛，准下別教亦十佛也。三供事大。謂一切供具等者，此有三義：一事事廣，如論無量故；二種別多，如論種種故；三皆精妙，如論復勝事等供養故。具此三義，名一切具也。此上行體也。四願大。謂隨行起願，如經發如是大願故，此興願也。五攝功德大。勝餘凡小之善根故，云廣大如法界。六因大。生無常愛果，因不盡故，云究竟如空。七時大。能盡後際，得涅槃常果故，云盡未來際故。八立誓自要故。云盡供養一切劫中乃至無休息故。一切劫中所有佛者，頓供養也。無休息者，常供養也。問：諸處多明供養三寶，此中何故唯供佛耶？答：理實通有，但文中影顯，初願對佛願供、第二願對法願護、第八願對僧願同。又復供養有三義：一唯供佛，顯行趣求；二供養佛僧，從之求法；三供養三寶，具攝功德。今據初義，故唯供佛。

Seventh, explaining the text comprises four parts: first, a single sentence concluding the preceding and introducing the subsequent, which is the upāya of generating the vows; second, directly elucidating the ten vows; third, extensively encompassing the retinue; fourth, using the ten exhaustions as an engagement to elucidate inexhaustibility. In the first part, 'generating such a determined mind' refers in the treatise to great upāya and great practice. That is, skillfully generating a great aspiration and setting the goal of what is to be done is called 'great upāya'—this is the vow-mind. Cultivating in reliance on the vow, practice is inevitably accomplished, hence called 'great practice'—this fulfills this vow and practice. Forming a definitive determination in one's mind regarding these two, with no second thought, is called a 'determined mind'. Second, directly elucidating the ten vows, which constitutes ten sections. Within each of the vows, there are three meanings: (1) adducing the deeds to be performed, which is the essence of the practice; (2) generating such great vows, clarifying the arising of the vow directed toward the practice; (3) 'vast and great', etc., elucidating the scope of the vow. In this vow, speaking generally, there are seven kinds of greatness: (1) Greatness of the mind of offering. 'A pure mind' is termed in the treatise 'superior, deep, pure faith', where 'superior' is explained as augmented reverence, 'deep' is explained as dedication toward bodhi, and 'faith' is explained as resolute faith. Here, 'pure mind' possesses these three meanings. Furthermore, being completely unmixed with other thoughts is also called a 'pure mind'. (2) Greatness of the field of merit: meaning that whenever there is a Buddha, one makes offerings to him; hence it says 'without remainder'. As for making offerings of three kinds, some assign them to offerings to the three Buddhas; whether this is acceptable or not may be inferred accordingly. Therein, incense and flowers merely express respect; having no practical utility, they are called 'reverence'. What is the difference between practicing offerings and practicing reverence? Their principle is one, but their practice may be distinguished: what serves and complies is 'offering', while what is devout and looking up in awe is 'reverence'—these are also assigned to the three Buddhas as before. The treatise speaks of the three Buddhas from the perspective of the three vehicles; according to the Distinct Teaching below, there are also ten Buddhas. (3) Greatness of the articles of offering: regarding 'all articles of offering', etc., this has three meanings: first, each article is vast, as the treatise says 'limitless'; second, the varieties are numerous, as the treatise says 'various kinds'; third, all are exquisite and wondrous, as the treatise says 'offerings of increasingly superior items', and so forth. Possessing these three meanings, they are called 'all articles'. The above constitutes the essence of the practice. (4) Greatness of the vow: meaning generating the vow in accordance with the practice, as the sūtra says 'generating such great vows'—this is the arising of the vow. (5) Greatness of encompassing merits: surpassing the roots of goodness of other ordinary persons and Hinayānists, hence it says 'vast and great like the dharmadhātu'. (6) Greatness of the cause: generating a non-impermanent, cherished fruit, the cause being inexhaustible; hence it says 'ultimate like space'. (7) Greatness of time: being able to exhaust the future limit and attain the eternal fruit of nirvāṇa; hence it says 'exhausting the future limit'. (8) Establishing an engagement through personal vows; hence it says 'making offerings throughout all kalpas... without resting'. 'All Buddhas throughout all kalpas' means making offerings all at once. 'Without resting' means constantly making offerings. Question: In many places, offerings to the Triratna are explained; why here are offerings made solely to the Buddha? Answer: In principle and reality, it pervades all of them, but in the text they are reflected implicitly: the first vow makes offerings directed to the Buddha, the second vow protects directed to the Dharma, and the eighth vow aligns directed to the Saṃgha. Furthermore, making offerings has three meanings: (1) offering solely to the Buddha reveals the aspiration of the practice; (2) offering to the Buddha and Saṃgha is to seek the Dharma from them; (3) offering to the Triratna completely encompasses all merits. Now, relying on the first meaning, offerings are made solely to the Buddha.