華嚴經探玄記 3.11

3.11

第四四意趣者，《雜集論》第十二云「由此四意趣故，方廣分中一切如來所有意趣，應隨決了。」又《莊嚴論》第十三云「諸佛說法，不離四意。」《攝論》第五云「以此決了一切諸佛言教一平等意趣，謂如說言我昔曾於彼時彼分，即名勝觀正等覺者。」無性釋云「謂一切佛由資糧等互相似故說彼即我，非昔毘婆尸佛即今釋迦。」《楞伽》中約四義釋：一字等、二語等、三身等、四法等，故說即彼，而實非彼。二別時意趣，謂如說言若誦多寶如來名者便於無上正等菩提已得決定，又由唯發願便得往生極樂世界。無性釋云「謂勸懈怠不能於法精勤學者、故作是言。此意長養先時善根、如世間說但由一錢而得於千。」《莊嚴論》釋：此由別時得生故。解云：以後別時得彼千也。三別義意趣者，謂如說言若已逢事爾所殑伽沙等佛，於大乘法方能解義。無性釋意約證相大乘，不就教相大乘，故作是說。《莊嚴論》云「如佛說一切無有自性故、無生故。」解云：此約證無生說。四補特伽羅意樂意趣，謂如為一先讚布施，後還毀呰；尸羅及一分修當知亦爾。無性釋云「先為慳貪讚歎布施，後為樂施毀訾布施；餘戒修亦爾。」《莊嚴論》云「由得少善便為足，故讚毀也。」

Fourth, as for the four intentions: The twelfth fascicle of the Samuccaya states: 'Because of these four intentions, in the Vaipulya division, whatever intentions all Tathāgatas have should be resolved accordingly.' Moreover, the thirteenth fascicle of the Mahāyānasūtrālaṃkāra states: 'The Buddhas' exposition of the Dharma does not depart from four intentions.' The fifth fascicle of the Mahāyānasaṃgraha states: 'By this, one resolves the one equal intention of all Buddhas' verbal teachings, as when it is said: "In the past, at that time and in that portion, I myself was named the Samyaksaṃbuddha Vipaśyin."' Asvabhāva's commentary states: 'This means that because all Buddhas are mutually similar through their provisions and the like, he said that [Vipaśyin] was myself; it is not that the ancient Buddha Vipaśyin is the Śākyamuni of today.' In the Laṅkāvatāra it is explained in terms of four meanings: first, identity of letters; second, identity of speech; third, identity of body; and fourth, identity of Dharma; therefore he said he was that [Buddha], whereas in reality he was not that [Buddha]. Second, the intention regarding a different time: as when it is said that if one recites the name of the Tathāgata Prabhūtaratna, one will have already attained determination toward unexcelled, perfect bodhi, and again that merely by making a vow, one will attain rebirth in the Land of Utmost Bliss. Asvabhāva's commentary states: 'This means that in order to encourage the lazy who cannot study the Dharma with diligence, he made this statement. This intention is to nurture their previous roots of goodness, just as in the world it is said that merely from one coin one obtains a thousand.' The Mahāyānasūtrālaṃkāra explains: This is because it is attained at a different time. The explanation says: One will obtain that thousand later, at a different time. Third, the intention regarding a different meaning: as when it is said that if one has already served as many Buddhas as there are sands in the Gaṅgā, only then will one be able to understand the meaning in the Mahāyāna Dharma. Asvabhāva's commentary explains the intention as referring to the Mahāyāna of realization, not the Mahāyāna of the teachings, which is why he made this statement. The Mahāyānasūtrālaṃkāra states: 'As when the Buddha said that all things are without intrinsic nature and without arising.' The explanation says: This is spoken in terms of realizing non-arising. Fourth, the intention regarding the person's inclination: as when he first praises giving for an individual and later turns to disparage it; śīla and a portion of cultivation should also be understood in the same way. Asvabhāva's commentary states: 'First he praises giving for the sake of the stingy, and later he disparages giving for the sake of those fond of giving; the remaining [trainings of] precepts and cultivation are also like this.' The Mahāyānasūtrālaṃkāra states: 'Because they are satisfied with obtaining a small good, he therefore praises and disparages.'