華嚴經探玄記 11.74.1

11.74.1

第三大段攝眾生戒，亦名利益眾生戒。 於中論分為五：一智，謂善知眾生苦因果故； 二依智起願，願為眾生自修善故； 三依願起行，如誓而修故； 四依行攝生，悲為益本，故名為集； 五依悲正成攝生之行，名為集果。 初中有三：初總知苦因、二從「於中」下別知苦果、三「佛子」下總結所知。 前中，論名時差別者，謂對果明因。 果有三塗不同，明知因時亦有三位差別，故云上者地獄因等。 此上中下，有二義：一約境有三品、二約心亦三品，思以准之。 問：《雜集》等論皆下是傍生、中是餓鬼等，何故與此不同？ 答：依《正法念經》，此三各二，謂大海下無間等八大地獄為正地獄，如或在鐵圍山間等諸處小地獄名邊地獄。 又如波吒迦餓鬼、鐵脚餓鬼等，名正餓鬼，謂頭如大山、頸如針等，極大苦惱； 如餘人間坑塹等處，有鬼食人涕唾等，名邊餓鬼。 又畜生中，如熱沙龍等受大苦，名正畜生； 人間諸畜，名邊畜生。 此三中地獄邊，正望於鬼畜一向苦故，更無異說； 若以邊鬼望正畜，則畜重鬼輕，此經約此說； 若以正鬼望邊畜，則鬼重畜輕，《雜集》等約此辨，是故不相違也。 下別顯中，《地論》顯二果：一報果，謂三惡道受苦報故； 二習氣果，人中受殘果故。 《雜集論》第七各有三果：一異熟果、二等流果、三增上果。 初殺生異熟果，隨下中上受三惡趣苦。 二等流果，彼論但一果，謂短命。 此中有二者，謂殺命未斷時，令他苦故，約此方便位，得多病報； 二正命斷故，得短命報。 三增上果者，《雜集》云「所謂外具乏少光澤，是殺生增上果。 」二劫盜中報果可知。 等流中，共財不自在者，亦約方便位，以雖有財不得用故； 增上果者，不與取故，多遭霜雹。 三邪婬中得不隨意眷屬，亦是約方便得果； 三增上果者，欲邪行故多諸塵坌。 四妄語中等流內，被謗約違境得、為誑約違心得，又為誑亦是方便，以有誑心故； 增上果者，妄語故多諸臭穢。 五兩舌等流中弊惡眷屬，是方便中令他眷屬不相喜見，故得此報； 增上果者，離間語故高下險阻。 六惡口等流中，言恒有諍訟，約方便得，又常聞惡音，約語體麁惡得； 等流果言恒有諍訟，約違總他人得果； 增上果者，麁惡語故，其地鹹鹵磽确穢惡。 七無義語等流中，言不明了者，言不威肅故，是正等流果； 人不信言者，是約方便得果也； 增上果者，綺語故，時候乖變。 八貪欲等流中，多欲約方便、無厭就正位，《集論》名貪轉猛盛； 增上果者，貪欲故，菓實尠少。 九瞋恚等流中，求長短，約方便得果，正果可知，《集論》名瞋轉猛盛； 增上果者，瞋故菓味辛苦。 十邪見等流中，心諂曲是方便果，《集論》名癡增上故； 增上果者，邪見故，菓味辛苦，或全無菓。 三言「諸佛子」下總結無量大苦聚也。 智竟。 第二願中，作是念等，願離不善也。 行十善道者，願住善也。 亦令等，正為攝生故也。 第三修行中，「如是念已」下明依前願修起自行。 「亦令他」下明依自行成攝生行。 論中遠離障，是釋離十不善也。 修行對治者，釋安住十善道。 第四集中，言是菩薩爾時等，明十種心：初為救惡業、二為苦眾生、三為怨、四為貪、五為樂、六為外道、七為入法眾生、八與己齊者推之為師、九德過己者尊若大師、十初發菩提劣於己者攝同己身。 論中乘大乘進趣者，釋師心集； 具足功德者，釋尊心。 餘義竝如論釋可知。 第五集果中有二：初別明攝生、後「諸佛子」下總結。 前中，救攝亦有十類眾生，文皆有二：初舉所化、後明化益。 前集中為分釋十心，寄前十種眾生以釋差別。 今此十類，一一生所皆有如前十心救拔，初一解邪眾生、餘九邪行眾生。 又十中，論分為四：初一化顛倒眾生，謂違理乖境也； 次有五，化欲求眾生，謂求外五欲也； 次二化有求眾生，求三有中果也；

The third major section is the precept of gathering sentient beings, also called the precept of benefiting sentient beings. Within this, the treatise divides it into five: first, knowledge, meaning one well knows the causes and fruits of sentient beings' suffering; second, giving rise to vows based on knowledge, wishing to cultivate good oneself for the sake of sentient beings; third, giving rise to practice based on vows, cultivating according to one's vow; fourth, gathering sentient beings based on practice, compassion being the root of benefiting, hence termed 'accumulation'; fifth, properly accomplishing the practice of gathering sentient beings based on compassion, termed the 'fruit of accumulation.' In the first, there are three parts: first, generally knowing the cause of suffering; second, from 'within this' onward, specifically knowing the fruit of suffering; third, from 'Sons of the Buddha' onward, summarizing what is known. In the former, what the treatise calls 'distinctions in time' means clarifying the cause relative to the fruit. As fruits have the differences of the three destinies, it is clear that at the time of the cause there are also three grades of difference; hence it says the superior is the cause of hell, and so forth. These superior, intermediate, and inferior grades have two senses: first, with respect to the object, there are three grades; second, with respect to the mind, there are also three grades; this should be inferred by considering them. Question: Treatises such as the Samuccaya all hold that the inferior pertains to beasts, the intermediate to hungry ghosts, and so forth; why is it different from this? Answer: According to the Saddharmasmṛtyupasthāna Sūtra, each of these three has two types: the eight great hells such as Avīci beneath the great ocean are the primary hells, whereas small hells in various places, such as between the Iron Ring Mountains, are termed peripheral hells. Again, hungry ghosts such as the paṭaka hungry ghosts and iron-legged hungry ghosts are termed primary hungry ghosts, having heads like great mountains and necks like needles, suffering extreme distress; while in other places of the human realm, such as pits and ditches, there are ghosts that feed on human spittle and mucus, termed peripheral hungry ghosts. Furthermore, among animals, those such as the hot-sand nāgas that suffer great agony are termed primary animals; various animals among humans are termed peripheral animals. Among these three, peripheral and primary hells are exclusively painful compared to ghosts and animals, so there are no differing explanations. If one compares peripheral ghosts to primary animals, then animals are severe and ghosts are light—this sūtra speaks according to this. If one compares primary ghosts to peripheral animals, then ghosts are severe and animals are light—the Samuccaya and others explain according to this; therefore, they do not contradict each other. Below, in the specific clarification, the Di lun reveals two fruits: first, the retributive fruit, meaning suffering painful retributions in the three evil destinies; second, the fruit of habit energy, meaning suffering remaining fruits among humans. The seventh fascicle of the Samuccaya states that each has three fruits: first, the vipāka fruit; second, the causally concordant fruit; third, the sovereign fruit. First, regarding killing living beings, its vipāka fruit is suffering the pains of the three evil destinies according to inferior, intermediate, or superior [grades]. Second, regarding the causally concordant fruit, that treatise has only one fruit, namely a short lifespan. That there are two here is because while life has not yet been severed, one causes distress to another; regarding this preparatory stage, one receives the retribution of many illnesses; and because life is definitively severed, one receives the retribution of a short lifespan. Third, regarding the sovereign fruit, the Samuccaya says: 'What is called an external lack and paucity of luster is the sovereign fruit of killing living beings.' Second, regarding stealing, the retributive fruit is clear. In the causally concordant fruit, not being independent with respect to shared wealth is also explained in terms of the preparatory stage, because although one possesses wealth, one cannot use it; as for the sovereign fruit, because of taking what is not given, one encounters much frost and hail. Third, regarding sexual misconduct, obtaining incompatible dependents is also obtaining a fruit in terms of the preparatory stage; the sovereign fruit is that due to sexual misconduct, there is much dust and filth. Fourth, regarding false speech, within the causally concordant fruit, being slandered is obtained in terms of transgressing the object, and being deceived is obtained in terms of transgressing the mind; furthermore, being deceived is also the preparatory stage, because there was a deceitful mind; as for the sovereign fruit, due to false speech, there are many foul stenches and impurities. Fifth, regarding divisive speech, within the causally concordant fruit, having bad dependents is because in the preparatory stage one caused others' dependents not to be pleased to see one another, hence obtaining this retribution; as for the sovereign fruit, due to divisive speech, [the ground is] uneven, precipitous, and obstructive. Sixth, regarding harsh speech, within the causally concordant fruit, the statement that there are constantly disputes is obtained in terms of the preparatory stage, and constantly hearing bad sounds is obtained in terms of the coarseness and evil of the speech itself; the causally concordant fruit's statement that there are constantly disputes is obtaining a fruit in terms of transgressing others in general; as for the sovereign fruit, due to coarse and harsh speech, the earth is saline, stony, barren, and foul. Seventh, regarding meaningless speech, within the causally concordant fruit, unclear speech is because one's speech lacks dignity and solemnity, which is the direct causally concordant fruit; people not trusting one's words is a fruit obtained in terms of the preparatory stage; as for the sovereign fruit, due to frivolous talk, the seasons are disordered and erratic. Eighth, regarding covetousness, within the causally concordant fruit, excessive desire is in terms of the preparatory stage, while lack of satiety pertains to the primary state—in the Samuccaya this is termed 'covetousness turning ever more intense'; as for the sovereign fruit, due to covetousness, fruits are scarce and few. Ninth, regarding ill will, within the causally concordant fruit, seeking shortcomings is a fruit obtained in terms of the preparatory stage, the primary fruit is clear—in the Samuccaya this is termed 'anger turning ever more intense'; as for the sovereign fruit, due to anger, the flavor of fruits is bitter and acrid. Tenth, regarding wrong views, within the causally concordant fruit, deviousness of mind is a preparatory fruit—in the Samuccaya this is termed 'ignorance being predominant'; as for the sovereign fruit, due to wrong views, the flavor of fruits is bitter and acrid, or there are no fruits at all. Third, the words 'Sons of the Buddha' onward summarize the immeasurable great mass of suffering. Knowledge is concluded. In the second, the vows, 'giving rise to such a thought' and so forth is the vow to leave unwholesome deeds. 'Practicing the path of the ten virtues' is the vow to abide in good. 'Also causing [others]' and so forth is precisely for gathering sentient beings. In the third, cultivating practice, from 'having thought thus' onward clarifies cultivating one's own practice based on the preceding vow. From 'also causing others' onward clarifies accomplishing the practice of gathering sentient beings based on one's own practice. In the treatise, 'staying far away from hindrances' explains abandoning the ten unvirtuous deeds. 'Cultivating the antidotes' explains peacefully abiding in the path of the ten virtues. In the fourth, accumulation, the words 'at that time, this bodhisattva' and so forth clarify ten kinds of minds: first, to rescue those of evil karma; second, for suffering sentient beings; third, for enemies; fourth, for the greedy; fifth, for the joyful; sixth, for non-Buddhists; seventh, for sentient beings entering the Dharma; eighth, regarding those equal to oneself, esteeming them as teachers; ninth, regarding those whose virtues exceed one's own, venerating them like the Great Teacher; tenth, regarding those who have newly generated bodhicitta and are inferior to oneself, gathering them to be identical with oneself. In the treatise, 'advancing by mounting the Mahāyāna' explains the accumulation of the teacher-mind; 'endowed with virtues' explains the venerating mind. The remaining meanings can all be known as explained in the treatise. In the fifth, the fruits of accumulation, there are two parts: first, specifically clarifying the gathering of sentient beings; second, from 'Sons of the Buddha' onward, summarizing. In the former, rescuing and gathering also has ten classes of sentient beings, the text in each case having two parts: first, raising those to be converted; second, clarifying the benefit of conversion. In the preceding accumulation, in order to separately explain the ten minds, it drew upon the preceding ten kinds of sentient beings to explain their differences. Now for these ten classes, each and every sentient being is endowed with rescue and liberation through the ten minds as before: the first is sentient beings who understand wrongly, and the remaining nine are sentient beings of wrong conduct. Furthermore, among the ten, the treatise divides them into four: first, converting sentient beings of delusion, meaning those who transgress principle and deviate from objects; next are five, converting sentient beings who seek desires, meaning seeking the external five desires; next are two, converting sentient beings who seek existence, seeking fruits within the three existences;