華嚴經探玄記 5.75

5.75

第二校量顯勝中，總有十一段校量：一約益物校量喻、二約步剎校量喻、三算劫成壞喻、四善知欲樂喻、五善知諸根喻、六善知悕望喻、七善知方便喻、八善知他心意喻、九善知業相喻、十善知煩惱喻、十一供佛功德喻。論中攝以為六，初三為三、次五為一、次二為一、後一為一，故為六也。釋有三門：一對前六甚深、二約菩薩菩提心相似、三約治六障。初中有二，先校量顯勝、後「何以故」下釋勝所由。前中有十重，為二：初一別說、後九通說。初中有四：一舉廣事、二正徵問、三答顯廣、四辨超過。初中亦有四廣：一所供廣，謂僧祇眾生等；二供事廣，謂一切樂具；三供時廣，謂一劫等；四利益廣，令修五戒等。下九中亦四：初併舉九事，於中亦具四廣，准初知之，但增多等為異；二問、三答、四超過，並可知耳。二釋顯勝中二：初何以故，正徵責。徵責有二意。一云：如前所說功德甚多，何因比此而非類？故釋云：初發心菩薩不為齊限爾所等故非比也。二云：初心菩薩有何勝德而超過前位？釋云：悉欲不斷佛種等故，是故過前也。下諸文皆准之。二「佛子」下釋成。釋成中二：先明不為齊限事故發心，顯前四廣非為廣也；二「欲不斷佛種」下明為無齊限事故發心，是故顯此超過彼也。此中有十二句：初一位過，是總。以菩提心是佛種，菩薩恒起名不斷；又菩薩化眾生立如來種中，不令取小果，亦名不斷，不同前五戒也。餘句是別。一是心過，準下應云欲以慈悲心充滿十方界，翻前十僧祇界等。二行過，謂欲度一切眾生，翻前限局，故云一切也。三知器相成壞過，是知所化處，謂知成壞差別；又知成即壞等，是佛一切智，是故廣也。四知器中，眾生報類垢淨皆由業異，即是業力智也。五知前器體本淨，是如理智也。六知所化生使習麁細，是流盡智，謂知彼即空，亦即成障等也。七是生死智通，即天眼力也。八根力智。九他心智。十是三達智，亦有宿命智。十一亦如理智。又此十一中，初二是大悲、餘九是大智。智中，第五及十一是佛地一切智、餘是一切種智，並無分齊故，是故超過也。

In the second part, demonstrating superiority through comparative measurement, there are eleven sections of comparative measurement altogether: 1. the comparative simile of benefiting beings; 2. the comparative simile of pacing lands; 3. the simile of calculating the formation and destruction of kalpas; 4. the simile of knowing desires and joys well; 5. the simile of knowing faculties well; 6. the simile of knowing aspirations well; 7. the simile of knowing expedients well; 8. the simile of knowing the minds and thoughts of others well; 9. the simile of knowing the characteristics of karma well; 10. the simile of knowing afflictions well; 11. the simile of the merit of making offerings to buddhas. In the treatise, these are subsumed into six: the first three form three; the next five form one; the next two form one; the last one forms one; hence they make six. The explanation has three approaches: 1. correlating with the preceding six profundities; 2. in terms of the similarity to the bodhisattva's bodhicitta; 3. in terms of remedying the six hindrances. In the first part, there are two: first, comparative measurement to demonstrate superiority; subsequent, from "Why is this?" onwards, explaining the reason for the superiority. In the former, there are ten tiers, which form two: the first one is spoken individually, and the subsequent nine are spoken generally. In the first, there are four: 1. presenting the vast undertaking; 2. asking the direct question; 3. the answer revealing the vastness; 4. discerning the transcendence. In the first part, there are also four vastnesses: 1. vastness of what is offered to, namely asaṃkhyeya beings, and so forth; 2. vastness of the offerings, namely all utensils of pleasure; 3. vastness of the time of offering, namely for one kalpa, and so forth; 4. vastness of the benefit, causing them to cultivate the five precepts, and so forth. In the subsequent nine, there are also four: first, presenting the nine matters together, which also possess the four vastnesses, known by analogy with the first, differing only in incremental increases and so forth; 2. the question; 3. the answer; 4. the transcendence, all of which can be known. Second, in explaining and demonstrating the superiority, there are two: first, "Why is this?", which directly questions. The questioning has two senses. One says: the merits mentioned before are very numerous; on what basis are they not comparable to this? Thus it is explained: the bodhisattva who first generates the mind does not [generate it] for the sake of such limited measures, and therefore cannot be compared. The second says: what superior virtue does the bodhisattva of the initial mind have that transcends the previous stages? It is explained: because of desiring never to cut off the lineage of the buddhas, and so forth, they therefore transcend the former. The subsequent texts should all be understood by analogy with this. Second, from "Son of the Buddha" onwards, explaining and establishing it. In explaining and establishing it, there are two: first, clarifying that one does not generate the mind for limited matters, revealing that the previous four vastnesses are not truly vast; second, from "desiring not to cut off the lineage of the buddhas" onwards, clarifying that one generates the mind for limitless matters, thereby revealing that this transcends that. Herein there are twelve phrases: the first one is the transcendence of stage, which is general. Since bodhicitta is the lineage of the buddhas, the bodhisattva's constantly giving rise to it is called not cutting it off; furthermore, the bodhisattva transforming sentient beings and establishing them in the lineage of the Tathāgata without letting them grasp lesser fruits is also called not cutting it off, unlike the previous five precepts. The remaining phrases are specific. 1. Transcendence of mind: according to what follows, it should say desiring to fill the worlds of the ten directions with a mind of loving-kindness and compassion, overturning the previous ten asaṃkhyeya realms, and so forth. 2. Transcendence of practice: desiring to deliver all sentient beings, overturning the previous limitation, hence it says "all". 3. Transcendence of knowing the formation and destruction of the characteristics of the vessel [world]: this is knowing the places of transformation, namely knowing the distinctions of formation and destruction; furthermore, knowing that formation is itself destruction and so forth is the all-knowledge of the Buddha, hence it is vast. 4. Knowing that within the vessel [world], the categories of retribution, defilement, and purity of sentient beings all arise from differences in karma, which is the knowledge of the power of karma. 5. Knowing that the essence of the previous vessel is fundamentally pure, which is the knowledge that accords with principle. 6. Knowing the coarse and subtle underlying tendencies and habits of the beings to be transformed, which is the knowledge of the exhaustion of outflows, namely knowing that they are immediately empty, and also immediately constitute hindrances, and so forth. 7. The supernormal knowledge of death and birth, which is the power of the divine eye. 8. Knowledge of the power of faculties. 9. Knowledge of the minds of others. 10. The three penetrations of knowledge, which also includes the knowledge of past lives. 11. Also the knowledge that accords with principle. Furthermore, among these eleven, the first two are great compassion, and the remaining nine are great wisdom. Among the wisdoms, the fifth and eleventh are the all-knowledge of the Buddha-stage; the rest are the knowledge of all aspects; and since both are without demarcation, they therefore transcend.