華嚴經探玄記 4.76

4.76

第二舉頌正答，中二：初標起、後正答。答中有一百四十願，通答前諸問。何以爾者？以一一願中皆有六義故，能隨事轉本所習，防淨三業巧成菩薩二利行，體契普賢法具上諸益，是故通答彼諸問也。一轉捨事、二轉成法、三轉他令離過、四轉他令入法、五轉顯自過、六轉成自行。且約初一願作之，餘一一皆准知。謂初願轉所居事家，是轉捨事也。二願成所證空法，是轉成法也。如《淨名經》云「畢竟空寂舍」，斯之謂也。三願眾生離家難，是轉他令離過也。四入空法中，是轉他令入法也。五自雖居家，由此發願，轉自見家之心，不作世間家解故，令過患不入自心，是自轉離也。六既不見世家則見為法，悲念眾生令入此空法，是自轉成悲智行也。此六中，前四當成，以是要期誓願故；後二現就，以是則行願故。所以有此六義者，以凡一願上必有三義：一所依事、二所為眾生、三自智緣彼。此三皆有捨世事成法門之二，故有六也。如此隨事防心不隨世法，常遊法理不失正觀，是其意也。又此下諸願中，隨事逆順差別相從，略辨十勢：一轉事入理勢，如初偈轉事家入空理等；二轉染成淨勢，如若得五欲，是染功德具足是淨等；三相似類轉勢，如布施，轉令悉捨一切心無著等；四轉因成果勢，如頂禮佛塔是行因，得道無見頂是果等；五轉世同出世勢，如在房室等為世，賢聖地為出世；六轉依同正勢，如見城郭是依報也，金剛身等是正報也；七轉偽歸真勢，如見仙人等，以仙非真脫故，轉向正真究竟解脫；八轉人同法勢，如見疾病人等，身空是法，以知人病身則是真空法故，何苦不脫；九轉境成行勢，如受著袈裟等，是境離三毒，心歡喜，是智斷二行也；十轉虛同實勢，如若在伎樂為虛，法樂為實。餘偈皆各類知之耳。就此文中，長分為十：初明菩薩在家時願；二從「以信捨家」下明創出家時願；三從「受持淨戒」下明既出家已受禁戒時願；四從「若敷床座」下明既具戒已修定慧行時願，以出家人三學是其正所修故；五從「下床安足」下明既出定已，於住處進止威儀時願；六從「手執錫杖」下明為乞食利生故疾速進路時願；七從「見趣高路」下明在路見聞諸事時願，此中二：初見依報事、二從「見嚴飾人」下明見人物事；八從「入里乞食」下明行至聚落乞食時願；九從「若入水時」下明食訖禮誦時願；十從「昏夜」下明晝夜寢覺時願。如是始終隨事發願，無空過也。《智論》第十二云「智慧人有二：在家名婆羅門，謂七世清淨，生滿六歲皆受戒；出家名沙門，此云息惡。」問：何故《瓔珞》明入理願，此經多明對事願耶？答：此經順一乘，在事益大；彼約三乘，在事不勝，故入理辨也。

Second, citing verses to provide the main answer: herein are two [parts]: first, an introductory heading; later, the main answer. In the answer, there are one hundred and forty vows that comprehensively answer the preceding questions. Why is this? Because in each and every vow there are six meanings; thus, they are able to transform original habitual tendencies in accordance with phenomena, guard and purify the three karmas, skillfully accomplish a bodhisattva's practice of the two benefits, and in substance accord with the teachings of Samantabhadra and fully possess the above benefits. Therefore, they comprehensively answer those questions. First, transforming and relinquishing the phenomenon; second, transforming into the Dharma; third, transforming others to make them abandon faults; fourth, transforming others to make them enter the Dharma; fifth, transforming to reveal one's own faults; sixth, transforming to accomplish one's own practice. Let us explain this with reference to the first vow alone, and the rest should all be known accordingly. Specifically, the first vow transforms the phenomenological household where one resides; this is transforming and relinquishing the phenomenon. The second vow accomplishes the empty Dharma that is realized; this is transforming into the Dharma. As the Vimalakīrtinirdeśa Sūtra says: "The dwelling of ultimate emptiness and quiescence"—this is what it means. The third vows that sentient beings leave behind the afflictions of the household; this is transforming others to make them abandon faults. The fourth is entering into the empty Dharma; this is transforming others to make them enter the Dharma. Fifth, although oneself resides in a household, by generating this vow, one transforms the mind that sees a household, not forming an understanding of a worldly household; thus, faults and misfortunes do not enter one's own mind—this is oneself transforming and departing [from faults]. Sixth, since one does not see a worldly household, one sees it as Dharma, and with compassionate thoughts toward sentient beings makes them enter this empty Dharma; this is oneself transforming into practices of compassion and wisdom. Among these six, the former four will be accomplished in the future, because they are earnest vows; the latter two are accomplished in the present, because they are vows enacted in practice. The reason there are these six meanings is that in every single vow there must be three meanings: first, the phenomenon on which it is based; second, the sentient beings for whom it is made; third, one's own wisdom taking them as its object. Each of these three has the two aspects of relinquishing worldly phenomena and accomplishing Dharmic approaches; hence there are six. In this way, guarding the mind in accordance with phenomena so as not to follow worldly dharmas, and constantly roaming in the principle of Dharma without losing correct contemplation—this is the intent. Furthermore, among the vows below, following the distinctions of contrary and favorable phenomena, ten tendencies are briefly distinguished: 1. The tendency of transforming phenomena to enter principle, as in the first verse transforming the phenomenological household to enter the principle of emptiness, and so forth. 2. The tendency of transforming the defiled into the pure, as in if one obtains the five desires, this is defiled, while having complete virtues is pure, and so forth. 3. The tendency of transforming by analogous categories, as in giving, transforming it so that one completely relinquishes everything with an unattached mind, and so forth. 4. The tendency of transforming the cause into the result, as in bowing to a stupa is the causal practice, while obtaining the unseen crown of the head upon realizing the Path is the result, and so forth. 5. The tendency of transforming the worldly to be identical with the supramundane, as in being in rooms and dwellings is worldly, while the stages of the worthy and noble are supramundane. 6. The tendency of transforming circumstantial retribution to be identical with direct retribution, as in seeing cities and ramparts is circumstantial retribution, while the adamantine body, etc., is direct retribution. 7. The tendency of transforming the counterfeit to return to the genuine, as in seeing ṛṣis, etc.; because ṛṣis are not genuine liberation, one transforms toward true and ultimate liberation. 8. The tendency of transforming persons to be identical with Dharma, as in seeing sick persons, etc.; the emptiness of the body is Dharma, and by knowing that a person's sick body is indeed the Dharma of true emptiness, what suffering would not be liberated? 9. The tendency of transforming objects into practice, as in receiving and wearing the kāṣāya, etc., is the object, while leaving behind the three poisons and having a joyful mind are the two practices of wisdom and eradication. 10. The tendency of transforming the unreal to be identical with the real, as in being engaged in music and dance is unreal, while the joy of Dharma is real. The remaining verses should each be understood in the same way. In this text, it is divided broadly into ten: First, it explains the vows when the bodhisattva is at home; second, from "renouncing the household out of faith" onward, it explains the vows at the time of first renouncing the household; third, from "receiving and upholding the pure precepts" onward, it explains the vows when, having renounced the household, one receives the monastic precepts; fourth, from "if spreading out the seat" onward, it explains the vows when, having perfected the precepts, one cultivates the practice of samādhi and wisdom, because the three learnings are the primary practice of one who has renounced the household; fifth, from "stepping down from the bed and placing the feet" onward, it explains the vows regarding the deportment of bodily movement and stopping at the dwelling place after arising from samādhi; sixth, from "holding the khakkhara staff in hand" onward, it explains the vows when proceeding swiftly on the road for the sake of begging for food and benefiting sentient beings; seventh, from "seeing one heading toward a high road" onward, it explains the vows when seeing and hearing various phenomena on the road, within which are two: first, seeing phenomena of circumstantial retribution; second, from "seeing adorned people" onward, seeing people and things; eighth, from "entering a village to beg for food" onward, it explains the vows when going to a settlement to beg for food; ninth, from "if entering the water" onward, it explains the vows for worship and recitation after finishing the meal; tenth, from "at night" onward, it explains the vows when sleeping and waking day and night. In this manner, from beginning to end, one generates vows in accordance with phenomena, with none in vain. Fascicle twelve of the Dà zhìdù lùn states: "There are two kinds of wise people: the householder is called a brāhmaṇa, meaning pure for seven generations, who all receive precepts upon reaching six years of age; the renunciant is called a śramaṇa, translated here as 'putting an end to evil.'" Question: Why does the Yingluo [jing] explain vows of entering principle, whereas this sūtra mostly explains vows directed toward phenomena? Answer: This sūtra conforms to the One Vehicle, where the benefit in phenomena is great; that [sūtra] refers to the Three Vehicles, where phenomena are not superior, and therefore it explains by entering principle.