華嚴經探玄記 19.33

19.33

第三見敬申請中七：初問答指示。二「遙見彼王」下見勝依正。三覩其逆相。四以生疑怖。五空天為決，於中二：初舉前教真實令不生疑、二「菩薩方便」下明後行玄密令其信入。初中謂前善知識教汝至此，彼教不虛，何以致疑？問：善財豈不自憶前教，何故生疑？答：以對瞋害障道相故，理須要疑，方乃顯知菩薩道中反道順道二行差別。不爾，邪正無以甄別。梁論戒學中釋甚深云「菩薩由如此方便勝智行殺生等十事，無染濁過失，生無量福德，速得無上菩提。要大菩薩堪行此事，此有二種：一實行、二變化。實行者，了知前人必應定作無間等業，無別方便令離此惡，唯可斷命使不作惡。又知此人若捨命已必生善道。又菩薩自念：我行殺業，必墮地獄，為彼受苦。彼雖現受少輕苦惱，來世必受樂果報也。」解云：此同《瑜伽．菩薩地》中〈戒品〉內說。「二變化者，如那羅王及善財童子，或見可愛事、或見可畏事，各令眾生生於善處。」解云：彼引此經是變化作。那羅是梵語，此云滿也。或見可愛事者，引此前文，初見依正生於可愛、後見犯王法等生於可畏，皆為益生故也。二明菩薩所作玄密之中，初二句巧智難思、後五句業用難思，謂迹違行順，非下位測量故云也。六設敬。七申請。

Third, within seeing, paying respects, and applying for instruction are seven [parts]: first, question, answer, and direction. Second, from "seeing that king from afar" downward is seeing the superior environments and persons. Third, witnessing his adverse appearances. Fourth, generating doubt and fear thereby. Fifth, the celestial beings in the sky resolve it for him, wherein are two: first, adducing the former teaching as true so that he does not generate doubt; second, from "the upāya of bodhisattvas" downward explains the subsequent practice as profound and secret so that he may faithfully enter. In the first, it means that the previous good friend instructed you to come here, and that teaching is not false—why cause doubt? Question: Did Sudhana not remember the former teaching himself; why did he generate doubt? Answer: Because he was confronted with the appearance of anger, harming, and obstructing the path, in principle he had to doubt, so that the distinction between the two practices of contravening the path and according with the path within the bodhisattva path could be clearly revealed. If not, the heterodox and the orthodox could not be distinguished. In the Liang Dynasty's Compendium [of the Mahāyāna], under the training in morality, explaining the profound, it says: "A bodhisattva, through such upāya and superior wisdom, practices the ten deeds such as killing living beings without defiled faults, generates measureless merit, and swiftly attains unsurpassed bodhi. Great bodhisattvas are required to be able to practice this; herein are two kinds: 1. actual practice, 2. illusory transformation. As for actual practice: thoroughly knowing that the person before him will definitely commit deeds such as the uninterrupted hell karma, and there being no other upāya to cause him to leave this evil, he can only cut off his life to cause him not to do evil. Moreover, he knows that if this person relinquishes his life, he will definitely be born in a good realm. Furthermore, the bodhisattva reflects to himself: 'If I practice the deed of killing, I will definitely fall into hell and undergo suffering for him. Although he presently undergoes a minor and light suffering, in future lives he will definitely receive pleasant retribution.'" The explanation says: this is the same as what is expounded in the "Morality Chapter" of the Bodhisattvabhūmi in the Yogācārabhūmi. "2. Illusory transformation: as with King Anala and the youth Sudhana, sometimes seeing lovable things and sometimes seeing fearful things, each causing sentient beings to be born in good places." The explanation says: that text cites this sūtra as illusory transformation. Anala is Sanskrit, translated here as Full. "Sometimes seeing lovable things" cites the earlier text of first seeing the environments and persons and giving rise to what is lovable; later seeing the violation of the king's laws and so forth, giving rise to what is fearful—all are for benefiting beings. Second, within explaining that which is done by the bodhisattva as profound and secret: the first two clauses mean skillful wisdom is inconceivable; the latter five clauses mean karmic function is inconceivable, meaning traces contravene while practice accords, which cannot be measured by lower ranks; hence it is stated thus. Sixth, offering respects. Seventh, applying for instruction.