華嚴經探玄記 11.11

11.11

第二願中亦三：初舉所作行。於中，經有三句，為二釋：一就始修、二約終成。初中三者，先護教法，謂契經等取應誦等，此是所護法也；書寫等，解能護持行。餘經論說有十種，無性《攝論》云「一書寫、二供養、三轉施、四聽聞、五披讀、六受持、七開示、八諷誦、九思惟、十修習。」今此論中且說六種，初五自行護、後一化他護。二攝一切諸佛等者，明攝受證法，謂證三菩提，自行持也；攝此轉授，化他護也。三一切諸佛所教化法等者是行法，謂修行者皆是諸佛所教化故。彼修行時若有障難，攝令住善，使離障故；濟令捨惡，使出難故。又未起障難護令不生，已起障難救濟令免。上來約始釋竟。復名三成就等，約終成釋：一明法輪不斷成就、二證三正覺成就。何故菩薩證二乘菩提？釋有二義：一所證二空攝生空故，如《勝鬘經》中攝受正法具足二乘世出世法故。二為物現證，如天女云：「若以聲聞法化眾生，我為聲聞」等，又《法華》云「知眾樂小法，菩薩化二乘」等，皆此義也。三修行成就，從初發心乃至因滿故，云如實修行；行成得果故，云正覺成也。第二起願、第三分齊，竝同前釋可知。下諸願中，此後二段竝更不釋，應知。

In the second vow there are also three parts: first, adducing the practice to be performed. Therein, the sūtra has three clauses, which are explained in two ways: first, in terms of initial cultivation; second, in terms of final accomplishment. In the first, regarding the three clauses: first, protecting the teaching Dharma, meaning taking up, reciting, and so forth the sūtras, etc.—this is the Dharma to be protected; copying, etc., explain the practice of being able to protect and uphold. Other sūtras and treatises explain ten kinds; Asvabhāva's Mahāyānasaṃgraha-bhāṣya states: '1. Copying; 2. Making offerings; 3. Bestowing upon others; 4. Hearing; 5. Opening and reading; 6. Upholding; 7. Expounding; 8. Intoning and reciting; 9. Contemplating; 10. Cultivating.' Here, this treatise mentions six kinds for the time being: the first five are protection through one's own practice, and the last one is protection through transforming others. Second, 'gathering all Buddhas', etc., elucidates gathering and receiving the realization Dharma, meaning realizing the three bodhis, which is upholding through one's own practice; gathering this and transmitting it to others is protecting through transforming others. Third, 'the dharmas taught and transformed by all Buddhas', etc., is the practice Dharma, meaning that all practitioners are those taught and transformed by all Buddhas. When they encounter obstacles and difficulties during their cultivation, one gathers them to abide in the good, causing them to be free from obstacles; one rescues them to abandon evil, causing them to escape difficulties. Furthermore, for obstacles and difficulties that have not yet arisen, one protects them so they do not arise; for obstacles and difficulties that have already arisen, one rescues and delivers them so they are spared. The explanation in terms of the beginning is concluded above. Furthermore, it is called 'the three accomplishments', etc., which is an explanation in terms of final accomplishment: (1) elucidating the accomplishment of the uninterrupted turning of the dharmacakra; (2) the accomplishment of realizing the three samyaksaṃbuddhas. Why does a bodhisattva realize the bodhi of the two vehicles? The explanation has two meanings: first, the two emptinesses realized encompass the emptiness of persons, just as the Śrīmālādevī Sūtra states that gathering the true Dharma completely embraces the worldly and supramundane dharmas of the two vehicles; second, manifesting realization for the sake of beings, as the devī said: 'If sentient beings are to be transformed by the śrāvaka Dharma, I manifest as a śrāvaka,' and so forth, and the Saddharmapuṇḍarīka Sūtra says: 'Knowing that the multitude delight in small dharmas, the bodhisattvas transform into the two vehicles,' etc.—all have this meaning. (3) The accomplishment of practice: from the initial aspiration up to the fulfillment of the cause, hence it says 'truly cultivating'; practice being accomplished, one attains the fruit, hence it says 'samyaksaṃbodhi is accomplished'. The second, generating the vow, and the third, the scope, are both to be understood as explained previously. In the subsequent vows below, these latter two sections will not be explained again, as should be known.