華嚴經探玄記 18.34

18.34

二成化事中有三會則為三段。初攝比丘會中有二：初明身儀攝益，則令根熟起欲；二「爾時文殊告諸」下明語業攝益，則正授法門。前中有七：初覩勝緣、二起勝念、三攝勝機、四示勝境、五得勝益、六詣勝人、七蒙勝攝。初中，鶖子向會如盲，何故此中乃云得見？釋？以出本會故、承佛力故；二「見已」等者，以根熟故，作此勝念也；三「爾時」下攝勝機。於中，初總辨。六千比丘是所被機。從自房出者，表捨小涅槃也。向文殊者，表趣一乘道也。又文殊出閣辭佛南遊為化主故，鶖子出房辭佛南遊從為助化。引攝六千，正為所化。問：若爾，鶖子亦是大菩薩，何不同在閣？答：寄迹是聲聞，故不在彼。二「此六千」下別顯所被機，於中三：先標數位。共行者，同鶖子行，如上文殊同行菩薩，此亦如是。又釋：同彼鶖子相示聲聞，德實菩薩之行，故云共也。新出家者，未得羅漢果故。染習未深，明易迴故。又釋：新出小乘分別心家，已入三乘位，以鶖子是三乘之中法將故，引之新出。文殊是此一乘法將，方便引之。二「其名曰」下列名。比丘者，梵有三名，或云比呼、或云苾芻、或云比丘。此無正譯，義翻有三，謂怖魔、破惡及乞士。釋相可知。三「已曾」下歎德，於中有八句：初二句明宿有大因、三「性樂」下現有深信、四現行大願、五觀佛勝境、六了法實相、七大悲益物、八樂求佛果。「此等皆是」下結德由緣，謂明過去已蒙文殊攝護，是故今時還為救濟也。四「爾時」下明示勝境，於中二：初勸觀自分境，有六：一令觀身光勝、二眷屬勝、三威儀勝、四行處勝、五依果勝、六供養勝。二「海智」下勸觀勝進境，謂加持勝也。五「爾時」下明得勝益。於中，初聞讚悉喜是總句，下別有十三句益故歡喜也。於中分五：初五句明離障益。二「現見」下二句發心益。三「逮得」下二句成器益。四「長養」下三句增行益。五「悉見」下一句見佛益。六「時諸比丘」下明詣勝人，於中二：先白尊者等，起勝欲樂也。二往詣等，告來意也。七「爾時文殊」下明蒙勝攝，於中三：初象迴顧視者，明攝受之相；二比丘禮足明歸誠之相，合掌而立明佇聞說相；三「作如是念」下顯勝願熏心方堪受法。初願知法以得涅槃，後願身相等以得菩提。前中，如舍利弗者，約生空實相。釋迦者，約法空實相也。又釋：如舍利弗所依之釋迦，此則舉舍利而取釋迦也。上來文殊身儀攝化竟。自下第二語業授法中，文有二：先授自分法、二「爾時文殊」下授勝進法。前中亦二：先授法、二「彼諸比丘」下明益。前中三：初警告總標、二「何等」下別示行法、三「若善男子」下舉益勸修。別中十門以顯無盡，攝為五對：初二為一，謂大心敬佛；次二為一；謂求法修行；次二為一，謂依定起用，用者則是大悲方便，隨有受生不失正念，能於生死久處攝生，此即翻彼二乘怖生死見也；次二為一，嚴土攝生；後二為一，謂自行化人。又釋；前八自分、後二勝進可知。三舉益勸修中，舉十種益以勸修學：一生善益、二離染益、三超出等出小益、四生如來等入大益、五具足等大願益、六行菩薩行成行益、七住位益、八成果益、九降魔益、十制外益。二「彼諸」下正明聞法得益中有二：先明聞法得定益、二「得此」下明因定行成益。前中亦二：先明所得定體，謂所見徹過故云無礙，能見離曀故云淨眼。下明業用亦二：先見現在無礙，後「又能」下見過未無礙。前中，初見正覺及眾生；二見器世間，謂明所見境界廣大無邊，故云如來十眼境也；三聞前所見諸佛說；四他心通等，知前所見眾生根欲；五以生死智通知彼受生等。二知過未中八位各言十者，以應圓數顯無盡故。二明因得此定令行成立。初句標所得心，具十者廣無邊故，實際者深無底故；二主伴定；三主伴戒；四主伴智；五十明是智用，如〈十明品〉說，此是圓教攝機頓成大益故。創立大心乃得十地之後十明之用，以始攝終，如上〈發心功德品〉及〈小相品〉等說，餘教中則無此事。第二勝進中亦二：先教勸、後得益。不死通明者，大悲為因，離業繫故。又釋：離分段故。又釋：通明作用無休息故。不離此處等，有二：一不動此因出生果，故云生如來等。二不離一處能出佛身滿十方界，此是不死通明之力。具一切佛法者，明成果德之法。上來明攝比丘令入法界一會竟。此中明二乘迴心義，略作三門：一明迴之有無、二明迴心身位、三辨迴心至得（云云）。

Second, under accomplishing the activities of transformation, there are three assemblies, which form three sections. In the initial assembly of gathering the monks, there are two parts: first, explaining how bodily comportment gathers and benefits, thereby causing their faculties to ripen and generating aspiration; second, from 'At that time Mañjuśrī addressed the...' onward, explaining how verbal karma gathers and benefits, which is the direct conferral of the Dharma-gate. In the first part there are seven items: 1. beholding the superior conditions; 2. generating superior thoughts; 3. gathering superior capacities; 4. showing superior spheres; 5. attaining superior benefits; 6. going to the superior person; 7. receiving superior gathering. Under the first: Śāriputra was like one blind facing the assembly, so why is it said here that he was able to see? Explanation: because he had left the original assembly, and because he relied on the Buddha's power. Second, 'having seen...', and so on: because his faculties had ripened, he gave rise to these superior thoughts. Third, from 'At that time...' onward, gathering superior capacities. Therein, first, general distinction: the six thousand monks are the capacities being influenced. 'Coming forth from their own rooms' represents abandoning the small nirvāṇa. 'Heading toward Mañjuśrī' represents directing oneself toward the One Vehicle path. Furthermore, Mañjuśrī left the pavilion, took leave of the Buddha, and journeyed south as the master of conversion; Śāriputra left his room, took leave of the Buddha, and journeyed south as an assistant to conversion. Guiding and gathering the six thousand is precisely for those being converted. Question: If so, Śāriputra is also a great bodhisattva; why was he not together in the pavilion? Answer: By lodged trace he is a śrāvaka, hence he was not there. Second, from 'These six thousand...' onward, specifically reveals the capacities being influenced, within which there are three points: first, indicating the number and position. 'Those who practiced together': they shared Śāriputra's practice; just as with the bodhisattvas traveling with Mañjuśrī above, this is also like that. Another explanation: like Śāriputra, their outward sign showed a śrāvaka, but their virtue was in truth the practice of a bodhisattva; hence it says 'together'. 'Newly gone forth': because they had not yet attained the arhat fruit. Their defiled habituations were not yet deep, showing they were easy to turn around. Another explanation: they had newly gone forth from the home of the Hīnayāna discriminative mind and had already entered the stages of the three vehicles; because Śāriputra was the Dharma-general among the three vehicles, he led them newly forth. Mañjuśrī is the Dharma-general of this One Vehicle and used upāya to guide them. Second, from 'Their names were...' onward, lists the names. 'Bhikṣu': in Sanskrit there are three names, spoken as bihu, bicu, or bhikṣu. There is no direct translation for this; its semantic translations are threefold: scaring Māra, breaking evil, and mendicant. The characteristics of the explanation can be known. Third, from 'Having already...' onward, praises their virtues, within which there are eight clauses: the first two clauses explain that in the past they had great causes; third, from 'by nature taking delight...' onward, that at present they have deep faith; 4. currently practicing great vows; 5. contemplating the Buddha's superior sphere; 6. understanding the true characteristic of dharmas; 7. benefiting beings with great compassion; 8. joyfully seeking the Buddha fruit. From 'These are all...' onward, concludes the virtues by their conditioning causes, explaining that in the past they had already received Mañjuśrī's gathering and protection, and therefore at present he returns to rescue them. Fourth, from 'At that time...' onward, shows the superior spheres, within which there are two parts: first, encouraging the contemplation of their own stage's sphere, which has six aspects: 1) causing them to contemplate the superiority of his bodily light, 2) the superiority of his retinue, 3) the superiority of his comportment, 4) the superiority of the places he frequents, 5) the superiority of his environmental fruit, and 6) the superiority of his offerings. Second, from 'Ocean of Wisdom...' onward, encouraging contemplation of the sphere of superior advancement, namely the superiority of empowerment. Fifth, from 'At that time...' onward, explains attaining superior benefits. Therein, hearing the praises and all rejoicing is the general clause; below there are thirteen specific clauses of benefit, hence their rejoicing. This is divided into five parts: the first five clauses explain the benefit of leaving obstacles; second, from 'directly seeing...' onward, two clauses on the benefit of generating the mind [for bodhi]; third, from 'attaining...' onward, two clauses on the benefit of becoming vessels; fourth, from 'nurturing...' onward, three clauses on the benefit of increasing practice; fifth, from 'completely seeing...' onward, one clause on the benefit of seeing the Buddha. Sixth, from 'At that time the monks...' onward, explains going to the superior person, within which there are two parts: first, speaking to the venerable one and so on, giving rise to superior desire and joy; second, proceeding to go, and so on, announcing the purpose of coming. Seventh, from 'At that time Mañjuśrī...' onward, explains receiving superior gathering, within which there are three points: first, turning like an elephant and gazing, which explains the characteristic of gathering and accepting; second, the monks bowing at his feet explains the characteristic of taking refuge in sincerity, and standing with joined palms explains the characteristic of waiting to hear the exposition; third, from 'forming such a thought...' onward, reveals that superior vows perfume the mind before one is competent to receive the Dharma. First, they vow to know the Dharma in order to attain nirvāṇa; later, they vow for the bodily characteristics and so on in order to attain bodhi. In the former, 'like Śāriputra' is in terms of the true characteristic of the emptiness of persons; 'Śākyamuni' is in terms of the true characteristic of the emptiness of dharmas. Another explanation: 'like the Śākyamuni upon whom Śāriputra relies'—this adduces Śāriputra to take Śākyamuni. The above concludes Mañjuśrī's bodily comportment gathering and transforming. Next, in the second section, verbal karma conferring the Dharma, the text has two parts: first, conferring the Dharma of one's own stage; second, from 'At that time Mañjuśrī...' onward, conferring the Dharma of superior advancement. The first also has two parts: first, conferring the Dharma; second, from 'Those monks...' onward, explaining the benefits. The first has three parts: 1. warning and general indication; 2. from 'What are...' onward, specifically indicating the practices; 3. from 'If good sons...' onward, adducing benefits to encourage cultivation. Within the specific presentation, ten gates reveal the inexhaustible, grouped into five pairs: the first two form one pair, namely revering the Buddha with a great mind; the next two form one pair, namely seeking Dharma and cultivating practice; the next two form one pair, namely arising function based on samādhi—'function' being great compassion and upāya, whereby taking birth wherever one does not lose right mindfulness and can dwell long in saṃsāra to gather sentient beings, which counters the view of the two vehicles who fear saṃsāra; the next two form one pair, namely purifying the land and gathering sentient beings; the final two form one pair, namely cultivating practice for oneself and transforming others. Another explanation: the first eight are one's own stage, and the last two are superior advancement, as can be known. Third, in adducing benefits to encourage cultivation, ten kinds of benefits are cited to encourage cultivation and study: 1) the benefit of generating goodness; 2) the benefit of leaving defilement; 3) the benefit of transcending, which is transcending the Small; 4) the benefit of being born in the Tathāgata's [family], which is entering the Great; 5) the benefit of possessing, which is the great vows; 6) the benefit of practicing bodhisattva practices, which is perfecting practice; 7) the benefit of dwelling in stages; 8) the benefit of achieving results; 9) the benefit of subduing Māra; 10) the benefit of curbing non-Buddhists. Second, from 'Those...' onward, directly explaining attaining benefits upon hearing the Dharma, has two parts: first, explaining the benefit of attaining samādhi through hearing the Dharma; second, from 'Having attained this...' onward, explaining the benefit of practice being established through samādhi. The first also has two parts: first, explaining the essence of the attained samādhi, where because what is seen penetrates through, it is called 'unobstructed', and because the faculty of vision is free from cataracts, it is called 'pure eyes'. Below, explaining the karmic function also has two parts: first, seeing the present without obstruction; later, from 'Furthermore, able to...' onward, seeing past and future without obstruction. In the first, first is seeing the Samyaksaṃbuddha and sentient beings; second is seeing the receptacle world, explaining that the sphere of vision is vast and boundless, hence called 'the sphere of the Tathāgata's ten eyes'; third is hearing the expositions of the buddhas previously seen; fourth is the supernormal power of knowing others' minds and so forth, knowing the faculties and desires of the sentient beings previously seen; fifth is knowing their rebirths and so forth with the supernormal knowledge of death and rebirth. Second, in knowing past and future, stating 'ten' for each of the eight positions is to correspond to the round number to reveal inexhaustibility. Second, explaining that because of attaining this samādhi, practice is established. The initial clause indicates the attained mind; possessing ten is because it is boundless in breadth, and reality is because it is bottomless in depth; second, master and companion samādhis; third, master and companion precepts; fourth, master and companion wisdom; fifth, the ten clarities are the functions of wisdom, as explained in the 'Chapter on the Ten Clarities'—this is because the Round Teaching gathers capacities to instantaneously accomplish great benefits. At the initial establishment of the great mind, one directly attains the functions of the ten clarities belonging to after the ten bhūmis, gathering the final by the initial, as explained above in the 'Chapter on the Merit of Generating the Mind' and the 'Chapter on Minor Characteristics', and so on; in other teachings there is no such matter. In the second part, superior advancement, there are also two parts: first instruction and encouragement, then attaining benefits. The 'deathless supernormal clarity' takes great compassion as its cause, because it is free from the bondage of karma. Another explanation: because it is free from portioned [birth and death]. Another explanation: because the function of supernormal clarity is without cessation. 'Not leaving this place', and so forth, has two aspects: 1) without moving from this cause, it produces the fruit, hence it says 'giving birth to the Tathāgata', and so on; 2) without leaving one place, it can emanate Buddha bodies filling the worlds of the ten directions—this is the power of the deathless supernormal clarity. 'Possessing all Buddha dharmas' explains the dharmas of the resultant virtues. The above concludes the single assembly of gathering the monks to enter the dharmadhātu. Here, explaining the meaning of the two vehicles turning their minds briefly creates three gates: 1) explaining the existence or non-existence of turning; 2) explaining the bodily stage of turning the mind; 3) distinguishing the attainment of turning the mind (and so forth).