華嚴經探玄記 11.50

11.50

第三攝報果中二：先明在家果、二「若欲捨家」下明出家果。前中亦二：先明上勝身，顯其報勝；二「能以大施」下明上勝果，顯其行勝。又亦前是異熟果、後是等流果。前中，問此王身是實是應？答：若約初教，未離分段，應是實報。然其所受，非唯此身，故云多作，不言純也，以生淨土受彼身故。又是應化，以有妻子，非實身故。若約終教，初地已上捨分段故，變易微細非此身故。安立十王，為別十地，非謂十地如實為王。如《瓔珞經》，地前信等四位，如次已作鐵銅銀金四輪王故，豈可十信已作閻浮王，今至初地還作彼王？故知前寄四王以別四位，今寄十王以別十地，故不相違。二上勝果，謂依王報起勝行也。施中二：初自分行、二「常生是心」下明勝進願。前中，初隨有攝生行、二「是諸福」下明智念無染行。又前正成利他、後不失自利。前中二：初以施行調物，於中二：初巧施調慳、二常施恒攝；二「所作」下四攝攝生令其入道。二自利中，論攝為四：初三名上念，念三寶故；次一名同法念，念諸同行菩薩故。此一兩向用，以經中略無念僧故。次二名功德念。念自他行，是所行道也。自體，是波羅蜜也。轉勝，是十地也。下四名求義念。念佛力等，是所求境義，又是大義利。又此等竝隨有攝生時不起妄念，故云念也。如論云如是諸念於事中行已者，正明隨有攝生時也。言成大恭敬除妄想者，明不失自行。謂上念三寶故，成大敬念。行離障故，云除妄也。下論重釋，約施中離三輪及所求菩提；二約四攝等，云如是作業中等皆離四事可知。第二勝進願中，初六自德、後五攝他。前中為首唯總，妙等唯別，勝大二種亦總亦別；後五非總非別。此經略無微妙。就後五中，初一導以阿含；後四皆證，一成斷德、後三成智德。智德初教令得出世名師、二令學位窮滿名尊、三令得佛果位種智，竝如論釋可知。第二出家果三：初出家方便、二「於佛法中」下正明出家、三「須臾」下明出家所得。所得中二：初得三昧勝自在力，以是用本故，如經得百三昧。二依三昧所作勝，於中有十：初見百佛者，謂於十方各見十種他受用身，於彼佛所聽法習智故。又《瑜伽．住品》云「以淨天眼能於種種諸佛國土見百如來。」二知佛力者，於佛神力所加諸說法菩薩所聞法習智故。《瑜伽》云「變化住持、菩薩住持皆能解了。」上二自利行。三能動者，神力遙化，令生信故，後三身往授道。四飛過者，往至能入故。五能照者，正見彼世界故；又是身光照普令他見故。六能化等者，正教化故。上四利他行。七住壽者，五種生中攝取勝生故。《瑜伽》云「若欲留命，能住百劫。」八知過未等者，為化眾生作離惡為首故，是故說彼過未善惡業道，用以教化諸眾生也。九善入者，為欲增自智慧故，於蘊界處等種種法門能正思惟簡擇義理。十變身等者，速疾變身以為百故。作多利益者，各百菩薩為眷屬故，以百身起彼利他之行速益萬眾，故名作多利益速疾行故。然初地已上入佛境界，所化無量非局限此，但為寄數別於十地，辨斯百耳。下二地等明千等數，皆准此知。

Third, in the retributive result (vipāka-phala), there are two parts: first, explaining the result of staying at home (lay life); and second, from "If they wish to leave the household" downward, explaining the result of leaving the household (renunciation). The first part also has two aspects: first, explaining the supreme body to reveal the excellence of their retribution; second, from "can with great giving" downward, explaining the supreme result to reveal the excellence of their practice. Alternatively, the former is the maturation result (vipāka-phala) and the latter is the outflow result (niṣyanda-phala). In the former part, it is asked: is this kingly body real or manifestative (nirmāṇa)? Answer: If according to the Initial Teaching, since they have not yet abandoned fractional [birth and death] (pariccheda-saṃsāra), it should be a real retribution. However, what they receive is not only this body; hence it says "mostly becomes," not stating that it is exclusively so, because by being born in a pure land they receive that [pure] body. Furthermore, it is a manifestative transformation, because having a wife and children, it is not a real body. If according to the Final Teaching, because above the first bhūmi they have abandoned fractional [birth and death], the subtle transformation [body] (pariṇāmikī) is not this body. Ten kings are established to distinguish the ten bhūmis; it does not mean that on the ten bhūmis they genuinely become kings. As the Yingluo jing states, because the four stages prior to the bhūmis, such as faith, sequentially already become the four wheel-turning kings of iron, copper, silver, and gold, how could someone who on the ten faiths had already become a king of Jambudvīpa revert upon reaching the first bhūmi to becoming that king again? Hence we know that formerly four kings were assigned to distinguish four stages, and now ten kings are assigned to distinguish the ten bhūmis; thus they do not contradict each other. Second, the supreme result refers to giving rise to excellent practices based on the kingly retribution. Within giving, there are two parts: first, practice of their own stage; second, from "always generates this thought" downward, explaining the vows for superior progress. In the former, first is the practice of gathering sentient beings according to what they have; second, from "these merits" downward, is the practice of wise mindfulness free of defilement. Alternatively, the former properly accomplishes the benefit of others, while the latter does not forfeit the benefit of oneself. The former has two parts: first, using the practice of giving to tame beings, within which there are two: first, skillful giving taming stinginess; second, constant giving perpetually gathering them; second, from "whatever is done" downward, using the four means of gathering to assemble sentient beings and lead them to enter the path. In the second part, the benefit of oneself, the treatise subsumes it into four: the first three are called "superior mindfulness," because of being mindful of the Triratna; the next one is called "mindfulness of fellow practitioners of the Dharma," because of being mindful of fellow practicing bodhisattvas. This one is used in two directions, because the sūtra omits mindfulness of the Saṅgha. The next two are called "mindfulness of virtues." Being mindful of one's own and others' practices is the path that is practiced. Its own essence is the pāramitās. Becoming progressively superior is the ten bhūmis. The following four are called "mindfulness of seeking the object/meaning." Being mindful of the Buddha's powers and so forth is the objective realm/meaning that is sought, and is also the great benefit. Furthermore, all these occur when, along with gathering sentient beings according to what they have, they do not give rise to false thoughts; hence it is called "mindfulness." As the treatise says, "when such mindfulnesses are practiced amidst activities," it precisely refers to the time of gathering sentient beings according to what they have. Saying that "forming great respect eliminates false thoughts" explains that they do not forfeit their own practice. That is, because of superior mindfulness of the Triratna, they form greatly respectful mindfulness. Because their practice is free from obstacles, it says "eliminates false thoughts." Below, the treatise explains again: in terms of giving, it is free from the three wheels and the bodhi that is sought; and second, in terms of the four means of gathering, etc., saying "in such activities, etc., all are free from the four matters" may be understood. In the second part, the vows of superior progress, the first six are one's own virtues, and the latter five gather others. Among the former, "being foremost" is exclusively general; "wondrous" and so forth are exclusively particular; "superior" and "great" are both general and particular; the latter five are neither general nor particular. This sūtra omits "wondrous." Regarding the latter five, the first one guides them with the āgamas; the latter four are all realized: one accomplishes the virtue of abandonment, and the latter three accomplish the virtue of knowledge. In the virtue of knowledge, first, teaching them to attain the supramundane is called "teacher"; second, causing the learning stage to be fully perfected is called "honored"; third, causing them to attain the all-inclusive knowledge of the fruit of buddhahood, all as explained in the treatise, can be understood. Second, the result of renunciation has three parts: first, the upāya for renunciation; second, from "within the Buddha's Dharma" downward, properly explaining renunciation; third, from "in an instant" downward, explaining what is attained by renunciation. In what is attained, there are two: first, attaining the supreme power of sovereignty over samādhis, because this is the root of function, as the sūtra states that they attain one hundred samādhis; second, the excellences accomplished based on the samādhis, among which there are ten: First, seeing one hundred buddhas means seeing ten kinds of bodies for the enjoyment of others in each of the ten directions, listening to the Dharma and cultivating knowledge in the presence of those buddhas. Also, the Vihāra-paṭala of the Yogācāra states: "With the pure divine eye, one is able to see one hundred tathāgatas in various buddha-lands." Second, knowing the powers of the buddhas means listening to the Dharma and cultivating knowledge in the presence of various bodhisattvas who preach the Dharma empowered by the Buddha's spiritual power. The Yogācāra says: "Able to thoroughly understand both the nirmāṇa-preservation and the bodhisattva-preservation." The above two are practices benefiting oneself. Third, being able to shake means remotely transforming through spiritual power to cause beings to generate faith; thereafter, three [powers] involve physically going to transmit the path. Fourth, flying across means being able to enter upon reaching there. Fifth, being able to illuminate means properly seeing those worlds; alternatively, it means the light of their body illuminates everywhere to cause others to see it. Sixth, being able to transform, etc., means properly teaching and transforming. The above four are practices benefiting others. Seventh, sustaining lifespan means taking up a supreme life among the five kinds of birth. The Yogācāra states: "If one wishes to prolong life, one can abide for one hundred kalpas." Eighth, knowing past and future, etc., means, for the sake of transforming sentient beings, making departure from evil foremost; therefore, they speak of their past and future karmic paths of good and evil to use them to teach and transform all sentient beings. Ninth, skillfully entering means that in order to increase their own wisdom, they are able to properly reflect and discern the meanings among various Dharma gates such as the aggregates, realms, and bases. Tenth, transforming bodies, etc., means swiftly transforming their bodies into one hundred. "Performing many benefits" means having one hundred bodhisattvas as retinue for each; by using one hundred bodies to initiate those practices of benefiting others, swiftly benefiting ten thousand beings, hence it is called performing many benefits through swift practice. However, from the first bhūmi upward, having entered the Buddha's realm, those who are transformed are limitless and not restricted to this; merely to assign numbers to distinguish the ten bhūmis, this hundred is delineated here. The thousands and other numbers explained in the second bhūmi and below are all to be understood following this.