華嚴經探玄記 16.57

16.57

第五大段顯名受持分。於中二：先興二問、後還兩答。何故此中辨名持者？顯義實故、以性起是法體故、要妙故。答中先答名，依光統等總作十名：一名諸佛祕密藏經，以是諸佛內證法故。二名世間不能思議經，以凡小莫測故。三名如來所印經，以此深廣是如來所印之法故。四名大智光明經，佛智垂光令得明故。五明開發示現如來種性經，〈性起品〉名從此而立。又釋：令佛種性起用現前，名開示也。六名長養菩薩功德經，前依種性發心起行，今令此行隨修漸長。七名世間不能破壞經，明彼行體常在世間，非八法所壞。又釋：非四相所遷故也。八名隨順如來境界經，以彼行因能順果故。九名令眾生皆清淨經，令於佛果生淨信故，又利他令離雜染障故。十名分別說佛究竟經，上約義，此句約教，以所說佛果性起是究竟法故。又義：上十名皆以後釋前可知。二「佛子如是經典」下答奉持。於中有四：初辨定法器、二舉益勸信受、三信順成益、四明勸修成益。初中三，謂法、喻、合。初法中二：先總標器非器、二「何以」下釋成。前中，先標器乘。不思議乘，乘者運載義。但運載有二種：一次第運載，謂從微至著，階位漸次以至究竟，名可思議乘；二一運載即一切運載，謂十信滿心即攝諸位圓融無礙，名不思議乘。一向專求者，非直所乘之法相攝無礙，能乘之行亦不雜餘念。如下〈法界品〉云「一切菩薩無量劫修，善財一生皆得，皆由直心精進力故。」二不為餘人者，簡非器。但餘有三種：一凡夫、二二乘、三權教中初住菩薩。謂乘可思議菩薩。如此下文「億那由他劫行六波羅蜜，不聞不信」等。二「何以」下釋中一乘深廣普該群品。何故不為餘人說耶？釋：只為深廣普該，非狹機所受故也。不入眾生手者，手有七義：一約位，謂修學此經，必定超出眾生境故，名不入手，以此非是世法攝故。二約心，謂若不發起大菩提心，非此經器，云不入手。是故若不發心，終日執卷，未曾入手。三約行，謂此經是行菩薩道者之所要，若起惑造業，名眾生行。經非彼要，故不入手。是即若為名聞利養講讀此經，篇數縱多，未甞入手。四約智，謂諸世間執見之智，名眾生智。經超彼見，名不入手。是即若受持此經，執見不破，無與此經曾不相見。是故要須違眾生見、順此法者，方名入手。《十地》云若聞即迷悶者，論釋聞作聞解，不得不聞等。五約信，謂雖未能破見正入，於此情外難思議事能決定信，亦名入手。若不信者，名不入手。故《法集經》云「是經雖行閻浮提，於諸佛所護眾生中行，於能信深法者，常住如是眾生心、手中行。」解云：信能採納，同手義故。〈賢首〉歎信云「為清淨手，受眾行。」斯之謂也。六約二乘人，亦不入其手。七約權教菩薩，亦不入手，以雖聞不信故。唯除菩薩者，既言不入一切眾生手，此言有濫，故今簡除，翻前七種簡取法器，則是乘不思議乘菩薩。喻中五句，合中亦五：一此經，合七寶也。二不入手，合無堪持也。三唯除真子從種姓中生者，合第一夫人所生太子。四種如來相等者，合具聖王相。五若無此等者，合若無太子七寶散滅，以無修行，教法不行，故名經滅。《般若論》云「法欲滅時者，修行滅故。」「何以故」下釋無真子經滅所由，可知。第二舉益勸信中二：先明聞信之益，有標、有釋。少作方便者，以依普門互相攝故、一得一切得故，如善財一生、龍女速疾等。二明聞信難得，謂若菩薩依於三乘漸次教中，縱經爾所劫修習六度道品等行，以根未熟故，不聞不信此一乘經。若不爾者，《瓔珞經》等十千劫中修信成滿，豈可無量億那由他劫修行六度猶不信此經？既非二乘，更是何等菩薩也。此同《法花》中「若不信此法，當於如來餘深法中示教利喜。」亦同上文「求大乘者猶為易，能信是法為甚難。」問：所許劫行猶未能信，今諸凡愚云何得信？答：宿有種性，聞便信受。若不爾者，多劫難入。今時有人多不信者，不足怪也。問：此等不信，是何位菩薩？答：文無正斷。准其劫數，十千已過、僧祇未滿，應是三賢位人。問：更至何位則能信此？答：極至此位，必定信入此一乘法，終無證地而不信此。問：何故二乘縱得羅漢亦未信入，三乘菩薩不至地上而能信耶？答：以三乘勝故、是近方便故，不同二乘也。是故若入此法，則於十信滿心具一切位，同時而得也。言假名菩薩者，但依權教修行，未得一乘實行也。不從種性生者，方便非是佛正因故、未順三世佛本性故。第三「佛子若菩薩」下明信受利益。於中十句：一成真子；二順佛境；三具因法；四住上境；五背下位；六長佛行；七因位滿，謂十地終極為菩薩彼岸；八入果法，謂於佛祕密自在神通難測量處能善達也；九得果位，謂唯佛無師也；十窮果際，故云深入也。於此十中，初三成三賢益、次四成十地益、後三成佛果益。信受此法成此等益應知。第四「佛子菩薩聞此」下明修行益。於中亦十句：一悲智心，謂平等是智，無量是悲也；二「遠離」下背向心，謂直心向理也；三「面對」下念慧行，謂念對面現慧照平等；四「分別」下達因行；五「具足」下成果智；六「遠離一切」下離染行；七「發清淨」下廣大行；八「深入」下其深行；九「平等觀」下觀果行；十「深入此等」下證玄行。「佛子」下結益相，可知。頌中但頌前第十見聞等益，不頌名持等。八偈分四：初二頌法說、餘六頌三喻、各二可知。

The fifth major section reveals the names and explains how to receive and uphold [the sūtra]. Within this there are two parts: first, two questions are raised, and then two answers are given. Why are the names and the upholding of the text explained here? It is to reveal the reality of its meaning; because nature manifestation is the essence of phenomena; and because it is essential and wondrous. In the answer, the names are answered first. Following Guangtong and others, ten names are generally posited: First, it is named the Sūtra of the Secret Treasury of the Buddhas, because it is the Dharma internally realized by the Buddhas. Second, it is named the Sūtra Inconceivable to the World, because ordinary people and followers of the small [vehicles] cannot fathom it. Third, it is named the Sūtra Sealed by the Tathāgata, because this profound and vast [teaching] is the Dharma sealed by the Tathāgata. Fourth, it is named the Sūtra of the Light of Great Wisdom, because the Buddha's wisdom emits light to make one attain illumination. Fifth, it is named the Sūtra Revealing and Manifesting the Gotra of the Tathāgata; the name of the “Chapter on Nature Manifestation” was established from this. Alternatively explained: causing the gotra of the Buddha to give rise to functioning and become manifest before one is called revealing and manifesting. Sixth, it is named the Sūtra That Nurtures the Merits of Bodhisattvas: previously, based on the gotra, one gave rise to the aspiration and initiated practices; now this causes these practices to gradually increase as one cultivates them. Seventh, it is named the Sūtra That Cannot Be Destroyed by the World, showing that the essence of those practices constantly abides in the world and cannot be destroyed by the eight dharmas. Alternatively explained: because it is not shifted by the four marks. Eighth, it is named the Sūtra in Accordance with the Tathāgata's Realm, because the causal practices conform to the fruit. Ninth, it is named the Sūtra That Causes Sentient Beings to Become Pure, because it causes them to generate pure faith in the Buddha-fruit, and also because it benefits others by causing them to leave behind the defiled hindrances. Tenth, it is named the Sūtra That Discriminatively Explains the Ultimate of the Buddhas: the previous [names] were based on meaning, while this phrase is based on teaching, because the nature manifestation of the Buddha-fruit that is expounded is the ultimate Dharma. Another meaning: the above ten names are all understood by using the latter to explain the former. Second, from “O sons of the Buddha, such a scripture” downward, upholding is answered. Within this there are four parts: first, determining the vessel of the Dharma; second, adducing the benefits to encourage faithful reception; third, that faithful conformity accomplishes benefits; fourth, explaining that encouraging cultivation accomplishes benefits. In the first, there are three parts, namely the Dharma, the simile, and the application. In the first part on Dharma, there are two: first, a general indication of the vessel and non-vessel; second, from “Why is this?” downward, an explanatory demonstration. In the former, the vessel-vehicle is first indicated. The inconceivable vehicle: “vehicle” has the meaning of conveying. But conveying has two kinds: first, gradual conveying, meaning from subtle to manifest, proceeding gradually through ranks and positions up to the ultimate, which is called the conceivable vehicle; second, one conveying is instantly all conveyings, meaning that when the mind of the ten faiths is perfected, it immediately gathers all positions in perfect interpenetration without obstruction, which is called the inconceivable vehicle. “Single-mindedly and exclusively seeking” means that not only are the dharmas ridden mutually subsumed without obstruction, but the practice that is able to ride them is also not mixed with other thoughts. As the “Dharmadhātu Chapter” below says: “What all bodhisattvas cultivate for immeasurable kalpas, Sudhana attained entirely in a single lifetime, all due to the power of a straightforward mind and energetic progress.” Second, “not for other people” eliminates non-vessels. However, there are three kinds of “others”: first, ordinary beings; second, the two vehicles; third, bodhisattvas of the first aboding in the provisional teachings—meaning bodhisattvas who ride the conceivable [vehicle]. This is like the lower text: “practicing the six pāramitās for kotis of nayutas of kalpas, yet not hearing and not believing,” and so forth. Second, in the explanation from “Why is this?” downward: The One Vehicle is profound and vast, universally encompassing all varieties. Why is it not spoken for other people? Explanation: Just because it is profound, vast, and universally encompassing, it is not something that narrow capacities can receive. “Does not enter the hands of sentient beings”: “hands” has seven meanings: First, in terms of rank: cultivating and studying this sūtra definitely transcends the realm of sentient beings; hence it is said not to enter their hands, because this is not subsumed under worldly dharmas. Second, in terms of mind: if one does not arouse the great bodhicitta, one is not a vessel for this sūtra, which is called not entering the hands. Therefore, if one does not arouse the aspiration, even if one holds the scrolls all day, it has never entered one's hands. Third, in terms of practice: this sūtra is what is essential for those who practice the bodhisattva path. If one generates delusions and creates karma, this is called the practice of sentient beings. The sūtra is not what is essential for them; hence it does not enter their hands. That is, if for the sake of fame and gain one lectures on and reads this sūtra, even if the number of chapters is numerous, it has never entered one's hands. Fourth, in terms of wisdom: the wisdom of worldly grasped views is called the wisdom of sentient beings. The sūtra transcends those views; hence it does not enter their hands. That is, if one receives and upholds this sūtra but grasped views are not broken, one has never truly met with this sūtra. Therefore, one must necessarily go against sentient beings' views and accord with this Dharma before it can be called entering the hands. The Daśabhūmika says that if one hears it, one is bewildered; the treatise explains that hearing it means producing an understanding of hearing, and one cannot fail to hear it, and so forth. Fifth, in terms of faith: even if one has not yet been able to shatter views and directly enter, if one can have firm faith in these inconceivable matters outside ordinary sentiment, this is also called entering the hands. If one does not believe, it is called not entering the hands. Thus the Dharmasaṃgīti Sūtra says: “Although this sūtra circulates in Jambudvīpa, it circulates among the sentient beings protected by all buddhas; among those who are able to believe in the profound Dharma, it constantly abides in the minds and circulates in the hands of such sentient beings.” The explanation says: faith is able to receive, which is the same as the meaning of hands. In praising faith, the “Bhadraśrī” [chapter] says: “It is the pure hand that receives the manifold practices.” This is what is meant. Sixth, in terms of persons of the two vehicles, it also does not enter their hands. Seventh, in terms of bodhisattvas of the provisional teachings, it also does not enter their hands, because even if they hear it, they do not believe. “Only except for bodhisattvas”: since it said not entering the hands of all sentient beings, this phrase could be ambiguous; therefore it now excepts and eliminates them, reversing the previous seven kinds to single out and take the Dharma-vessel, who are the bodhisattvas who ride the inconceivable vehicle. In the simile there are five phrases, and in the application there are also five: 1. “This sūtra” corresponds to the seven treasures. 2. “Does not enter the hands” corresponds to having no one capable of upholding them. 3. “Except for the true child born from the gotra” corresponds to the prince born of the primary consort. 4. “Endowed with the marks of the Tathāgata,” and so forth, corresponds to being endowed with the marks of a holy wheel-turning king. 5. “If these do not exist,” and so forth, corresponds to: if there is no prince, the seven treasures disperse and disappear; because there is no cultivation, the teaching and Dharma do not circulate, which is called the disappearance of the sūtra. The Prajñā-śāstra says: “When the Dharma is about to disappear, it is because cultivation disappears.” From “Why is this?” downward, it explains the reason why the sūtra disappears without a true child, which can be understood. In the second part, adducing the benefits to encourage faith, there are two parts: first, explaining the benefit of hearing and believing, with a statement and an explanation. “Slightly applying upāya”: because it is based on the universal gate that they mutually subsume each other, and because attaining one is attaining all, as with Sudhana in a single lifetime, the Dragon Girl's swift [attainment], and so on. Second, explaining that hearing and believing are hard to obtain: if a bodhisattva relies on the gradual teaching of the three vehicles, even though they spend such-and-such kalpas cultivating the practices of the six pāramitās, the bodhipakṣadharma, and so on, because their faculties are not yet mature, they do not hear and do not believe this One Vehicle sūtra. Were it not so, in the Yingluo jing and others, faith is cultivated and perfected within ten thousand kalpas; how could it be that after cultivating the six pāramitās for immeasurable kotis of nayutas of kalpas, one still does not believe this sūtra? Since they are not of the two vehicles, what kind of bodhisattvas could they be? This is the same as in the Lotus Sūtra: “If they do not believe this Dharma, one should in other profound teachings of the Tathāgata instruct, benefit, and gladden them.” It is also the same as the text above: “To seek the Great Vehicle is still easy; to be able to believe this Dharma is exceedingly difficult.” Question: If even those who have practiced for the stated kalpas are still unable to believe, how can ordinary fools at present attain faith? Answer: If they have the gotra from past lives, upon hearing it they immediately believe and receive it. Were it not so, it would be difficult to enter even after many kalpas. That many people nowadays do not believe is not to be wondered at. Question: These people who do not believe, at what stage of bodhisattva are they? Answer: The text makes no definitive judgment. Judging by the number of kalpas, having already passed ten thousand but not yet completed an asaṃkhyeya, they should be persons of the stage of the three grades of worthies. Question: Reaching what stage will one then be able to believe this? Answer: At the utmost, reaching this stage, one will definitely believe and enter this One Vehicle Dharma; there has never been one who realizes the bhūmis and yet does not believe this. Question: Why is it that those of the two vehicles, even if they attain arhatship, still do not believe and enter, whereas bodhisattvas of the three vehicles can believe without having reached above the bhūmis? Answer: Because the three vehicles are superior and are a proximate upāya, they are not like the two vehicles. Therefore, if one enters this Dharma, then upon perfecting the mind of the ten faiths, one is endowed with all stages, attaining them simultaneously. As for the expression “nominal bodhisattvas,” they only cultivate according to the provisional teachings and have not yet attained the real practice of the One Vehicle. “Not born from the gotra” means that upāya is not the direct cause of buddhahood, and they have not yet conformed to the fundamental nature of the buddhas of the three times. Third, from “O sons of the Buddha, if a bodhisattva” downward, the benefits of faithful reception are explained. Within this are ten phrases: 1. Becoming a true child; 2. Conforming to the Buddha's realm; 3. Being endowed with causal dharmas; 4. Abiding in the superior realm; 5. Turning one's back on lower stages; 6. Increasing the Buddha's practices; 7. Perfecting the causal stage, meaning the ultimate end of the ten bhūmis is the other shore of the bodhisattva; 8. Entering the fruit-dharmas, meaning being able to skillfully penetrate the unfathomable realm of the Buddha's secret, sovereign supernormal powers; 9. Attaining the stage of the fruit, meaning only the Buddha is without a teacher; 10. Exhausting the limit of the fruit, hence it says “deeply entering.” Among these ten, the first three accomplish the benefits of the three grades of worthies; the next four accomplish the benefits of the ten bhūmis; the last three accomplish the benefits of the Buddha-fruit. It should be understood that believing and receiving this Dharma accomplishes these benefits. Fourth, from “O sons of the Buddha, when a bodhisattva hears this” downward, the benefits of cultivation are explained. Within this there are also ten phrases: 1. The mind of compassion and wisdom: equality is wisdom, and immeasurability is compassion; 2. From “leaving behind” downward, the mind of turning away and facing toward: a straightforward mind facing toward principle; 3. From “facing directly” downward, the practice of mindfulness and insight: mindfulness manifests directly before one, and insight illuminates equality; 4. From “discriminating” downward, penetrating causal practice; 5. From “fully endowed” downward, accomplishing fruit-wisdom; 6. From “leaving all behind” downward, the practice of leaving defilement behind; 7. From “giving rise to purity” downward, vast practice; 8. From “deeply entering” downward, its profound practice; 9. From “equally contemplating” downward, the practice of contemplating the fruit; 10. From “deeply entering these” downward, the practice of realizing the profound. From “O sons of the Buddha” downward, the characteristics of the benefits are concluded, which can be understood. In the verses, they only versify the benefits of the previous tenth [section on] seeing, hearing, and so forth, and do not versify the names, upholding, etc. The eight verses are divided into four: the first two verses versify the Dharma exposition; the remaining six versify the three similes, two for each, which can be understood.