華嚴經探玄記 11.74.4

11.74.4

下明能化益中，治前繫閉故云令住無礙涅槃也。 化有求眾生竟。 下明化梵行求中亦二：初化邪梵行求，令捨邪歸正； 後化正梵行，求令捨小入大。 第九「是諸眾生深著我」下化邪見諸外道等。 先所化中，初句為總，謂諸外道先俱生著我重，復分別計執難脫，故云深著等也。 論中，此餘見根本者，釋疑也。 謂何故偏舉我見為過？ 以是餘見本故，斷常等見皆依此起。 下別中六句：初三遠離第一義樂、後三具足諸苦。 前中，初、中、後三也。 初無始發方便、次造行不正、後終趣不真。 初欲求涅槃以滅蘊苦，由執我故不出陰宅，人天如巢、惡趣猶窟。 二「常隨」下造行不正，以倒想故謬行異路。 三「依六入」下明終趣不真，計虛妄我欲趣涅槃，安置此我妄求梵天、自在天等六入果報以為涅槃，為妄我所居。 妄我實無，故云空聚。 下三具足苦中，初二內苦、後一外苦。 內中，一四大相違苦、二五陰遷逼苦。 此經是煩惱殺善根。 三受此等為外苦，亦是總結多苦。 餘如論釋。 下能化中二：初令住道諦，治前我相； 二「所謂」下令住滅諦，治後六句可知。 第十「是諸眾生其心」下化正梵行同法小乘。 先所化中三：初不求大因，謂其心狹劣者，不能廣度眾生故。 樂小法者，不求大菩提故。 翻此二心廣大，名為菩提薩埵。 二「遠離」下不願大果。 上二是求心過。 三「貪著」下明失行過，謂不定聚中實有大乘出離之法，而反樂修小乘法行故是過。 下明能化中二：初令住廣大心者，治前狹少也； 「無量」下治前願行也。 上來廣明攝生戒相。 「諸佛子」下第二總結。 言隨順持戒力者，依前持於律儀攝善，起此攝生之力。 論名依持戒行故得此戒力，是故能作善法，善巧起諸攝生善行，故云能廣生大慈悲心也。 上三戒明地體竟。 自下第三明其地果中，三果同前地。 初調柔果亦三：初調柔相、二「菩薩爾時」下明別地、三「是名」下結。 初中三：法、喻、合也。 法中，初見諸佛為練行緣、二「以衣被」下明能鍊行、三「是菩薩」下明所鍊淨。 能鍊中二：初供佛； 二「於諸佛」下受法，以戒地故受十善法也。 論中，有者同明調柔等三同前地，無者應知明無發趣，勸知也。 此中勝事等者，調柔中勝，過前地故。 今略顯。 就所鍊淨中，由多劫離二垢故，令施戒俱性成淨也； 前地戒未性淨，令施亦未淨。 若爾，何故前名施增上？ 釋：彼望前為上，至此轉勝。 因此略論諸地行，有其四義：一就別顯異，初地唯檀乃至第十唯智增上。 二辨勝過劣，初地檀勝、二地施戒、三地三度，乃至十地十度，皆以後兼前故後勝前、前不兼後故前劣後。 三約實行修，一一地中皆具十度。 四約證理行，唯平等平等，非一非多，下諸地准之。 喻、合可知。 別地中，離口四過，故兼愛語也。 攝報中，金輪過前。 前百此千者，《瑜伽》云「當知威力過前十倍也。 」餘義如論，及同前地應知。 第三大段重頌中有二十六頌，分六：初二頌頌前十種直心、二有四頌頌前律儀戒、三有四頌頌攝善法戒、四有八頌頌攝生戒、五有七頌頌調柔等果、六末後一頌結歎所說。 第二地竟。

Below, in explaining the benefit produced by the converter: because it remedies the aforementioned binding and confinement, it says, "He causes them to abide in unhindered nirvāṇa." The conversion of sentient beings who seek existence is concluded. Below, the conversion of those who seek pure practice (brahmacarya) also has two parts: first, converting those who seek aberrant pure practice, causing them to abandon the aberrant and return to the correct; second, converting those who seek correct pure practice, causing them to abandon the small and enter the great. Ninth, from "These sentient beings deeply grasp a self" onward, converts various non-Buddhists of aberrant views and the like. First, in the converted: the initial phrase is general, meaning that these non-Buddhists previously have deeply innate clinging to a self, and further conceptually discriminate and grasp it so that it is hard to escape; hence it is called "deeply grasping" and so forth. In the commentary, "This is the root of other views" resolves a doubt: why are views of a self singled out as an error? Because they are the root of other views; views of annihilation, permanence, and so forth all arise based on this. Below, in the specific details, there are six phrases: the first three are being far removed from the bliss of the ultimate truth; the latter three are being fully endowed with various sufferings. In the former: the beginning, middle, and end, three parts. First, lacking beginning expedient means; next, cultivating incorrect practices; finally, ultimately heading toward what is unreal. First, desiring to seek nirvāṇa in order to extinguish the suffering of the aggregates, yet because of grasping a self, they do not emerge from the mansion of the aggregates—the human and celestial realms are like nests, and the bad destinies are like dens. Second, from "always following" onward, cultivating incorrect practices: due to inverted notions, they mistakenly travel different paths. Third, from "relying on the six sense bases" onward, explains that the ultimate destination is unreal: conceptualizing a false self and desiring to head toward nirvāṇa, they position this self to falsely seek the karmic retribution of the six sense bases in Brahmā's heaven, the heaven of the Sovereign (Īśvara), and so forth, taking it as nirvāṇa, which is dwelt in by the false self. A false self does not truly exist, hence it is called an "empty village." In the latter three of being fully endowed with suffering: the first two are internal suffering, and the latter one is external suffering. In the internal: first, the suffering of the mutual conflict of the four great elements; second, the suffering of the transience and oppression of the five aggregates. In this sūtra, it is that afflictions kill the roots of goodness. Third, receiving these and so forth is external suffering, and is also a general conclusion of the multiple sufferings. The rest is as explained in the commentary. Below, in the converter, there are two parts: first, causing them to abide in the truth of the path, which remedies the prior characteristics of a self; second, from "namely" onward, causing them to abide in the truth of cessation, which remedies the latter six phrases, as can be understood. Tenth, from "These sentient beings, their minds" onward, converts those of the small vehicle who share the Dharma of correct pure practice. First, in the converted, there are three parts: first, not seeking the great cause—meaning that their minds are narrow and inferior, because they cannot broadly deliver sentient beings. Delighting in small dharmas is because they do not seek great bodhi. Reversing these two minds to make them vast is called "bodhisattva." Second, from "far removed" onward, they do not aspire to the great fruit. The above two are errors of the seeking mind. Third, from "greedily attached" onward, explains the error of abandoning practice: within the indeterminate group, there truly is the dharma of renunciation of the Mahāyāna, yet they conversely delight in practicing small vehicle dharmas; therefore, it is an error. Below, in the converter, there are two parts: first, causing them to abide in the vast mind, which remedies the prior narrowness; from "immeasurable" onward, remedies the prior aspiration and practice. The above broadly explains the characteristics of the precept of embracing sentient beings. From "Sons of the Buddha" onward, the second part concludes generally. "Following the power of upholding precepts" means: relying on the prior upholding of the rules of discipline to embrace goodness, one generates this power to embrace sentient beings. In the commentary, it is called: because one relies on the practice of upholding precepts, one attains this precept power; therefore, one is able to perform wholesome dharmas, skillfully giving rise to all wholesome practices that embrace sentient beings; hence it says that one can broadly give rise to great compassion. The above three sets of precepts explaining the essence of the bhūmi are concluded. Below, third, in explaining the fruits of this bhūmi: the three fruits are the same as in the preceding bhūmi. The first, the fruit of malleability, also has three parts: first, the characteristics of malleability; second, from "The bodhisattva at that time" onward, explains the distinct bhūmi; third, from "This is called" onward, concludes. In the first, there are three: dharma, simile, and combination. In the dharma: first, seeing the Buddhas is the condition for refining practice; second, from "with clothing" onward, explains what refines practice; third, from "this bodhisattva" onward, explains the refined purity. In what refines, there are two: first, making offerings to the Buddhas; second, from "from the Buddhas" onward, receiving the Dharma: because this is the bhūmi of precepts, receiving the ten wholesome dharmas. In the commentary, those that are present together explain that the three, such as malleability, are identical to the preceding bhūmi; those that are absent should be understood as explaining that there is no setting out, an admonition to know. Here, "superior matters" and so forth means: being superior within malleability, exceeding the preceding bhūmi. Now it is briefly revealed. In the refined purity: because of being free from the two defilements for many kalpas, it causes both giving and precepts to become naturally pure; in the preceding bhūmi, precepts were not yet naturally pure, causing giving also to not yet be pure. If so, why was the former called the predominance of giving? Explanation: relative to what was prior, it was superior; arriving here, it becomes progressively more superior. Because of this, we briefly discuss the practices of the various bhūmis, which have four meanings: first, regarding the distinct to show differences, the first bhūmi has only dāna, up to the tenth having only wisdom as predominant; second, discerning superiority over inferiority, the first bhūmi has superior dāna, the second bhūmi has giving and precepts, the third bhūmi has three pāramitās, up to the tenth bhūmi having ten pāramitās—all because the later subsume the earlier, the later are superior to the earlier, and because the earlier do not subsume the later, the earlier are inferior to the later; third, in terms of actual cultivation of practice, each and every bhūmi is endowed with the ten pāramitās; fourth, in terms of practicing the verified principle, it is only equal and identical, neither one nor many; the bhūmis below are to be understood accordingly. The simile and combination can be understood. In the distinct bhūmi: being free from the four faults of speech, it also includes affectionate speech. In the embraced retribution: the golden wheel exceeds the former. What was one hundred before is one thousand here: the Yogācārabhūmi says, "One should know that its majestic power exceeds the former tenfold." The remaining meanings are as in the commentary, and should be known as identical to the preceding bhūmi. In the third major section, the restatement in verse, there are twenty-six verses, divided into six: the first two verses restate the prior ten types of straightforward mind; second, four verses restate the prior precepts of the rules of discipline; third, four verses restate the precepts of embracing wholesome dharmas; fourth, eight verses restate the precepts of embracing sentient beings; fifth, seven verses restate fruits such as malleability; sixth, the very last verse concludes by praising what has been spoken. The second bhūmi is concluded.