華嚴經探玄記 6.39

6.39

第二對緣行施生眾生喜中二：初總以標舉、二「隨方」下別顯其相。於中有二：先明修施方便、後「於念念」下正明成行。方便中，貧處者，是依止苦田。願生者，是依止願。《對法》云「依止願修」，謂由依止本願力，於波羅蜜多修習正行。豪貴者，是《對法》依止報修，由勝自體力，於波羅蜜多修習正行。財無盡者，是依止大財修成施行。二「於念」下正明施行中，依《對法論》第十二中，菩薩依止六種意樂修波羅蜜多：一無厭意樂者，謂諸菩薩於一有情，一剎那頃，假使殑伽沙等世界滿中七寶以用布施，又以殑伽沙等身命布施，如是經殑伽沙等大劫；如於一有情所，如是乃至於一切有情界，如是施時，皆令彼於阿耨多羅三藐三菩提速得成就修行。如是差別施時，菩薩意樂猶不厭足，是名菩薩於施波羅蜜多無厭意樂。二廣大意樂，謂乃至菩提，施無暫息等。三歡喜意樂，謂遇受施者等。四恩德意樂，謂見受施者於已有恩，以助我菩提故。五無染意樂，謂雖於有情興大施福，而不希報恩、當來異熟。六善好意樂，謂廣施之果皆施有情，又以此福共諸有情迴向菩提。具說如彼論文。此文有四：初明無厭意樂及廣大意樂。無財曰貧，空盡曰寠。二從「不以求索」下明歡喜意樂。三「作如是念」下明恩德意樂，謂生我福故名福田，起我行故名善友，「我今應」下結報其恩。四從「我於三世」下明善好意樂，於中三：初用行成果以濟眾生、二施福與生令先成佛、三然後自得，可知。第三明離三輪著成波羅蜜，於中二：初觀解破執、後「如是觀時」下觀成捨相。又釋：初通離二執、後別泯三輪。前中，先七句明離人執。於中福伽羅者，此云數取趣，謂數數取諸趣故，舊翻名人是也。依《瑜伽》第八十三，有八名：一我者，於五蘊起我、我所見，現前行故。二有情者，謂諸賢聖如實了知，唯有此性更無餘故。又復於彼有愛著故。三意生者，謂此是意種類性故。四摩納縛迦者，謂依止於意，或高或下故。五養育者，謂能增長諸有業故，能作一切士夫用故。六補特伽羅者，謂能數數往取諸趣，無厭足故。七命者，謂壽和合，現存活故。八生者，謂具生等所有法故。依《大般若》有十三名，八同瑜伽，更加五種：一作者、二受者、三見者、四知者、五士夫（更檢三本），《般若論》中釋。二「法界下」七句明離法執，一謂眾生界空與法界無別、二體空無取故云離欲、三性無定實、四相無所有、五不能自住、六非可依據、七緣成離作。二觀成捨相中九句：初三見三事空，《莊嚴論》云「施有三礙，謂我相、他相、施相。著此三相布施，是世間檀，非波羅蜜，以於世間中不動不出故。離此三著名出世波羅蜜，以世間中能動出故。」四不見生福之田；五不見所生福業；六不見因施得異熟果；七不見得等流果；八不見得佛地大果；九不見於菩薩地中所得小果。

Second, under practicing giving in response to conditions and generating joy in sentient beings, there are two parts: first, a general setting forth; second, from 'according to their direction' onward, specifically revealing its characteristics. Therein are two: first, explaining the upāya for practicing giving; second, from 'in thought-moment after thought-moment' onward, directly explaining the accomplishment of the practice. Under the upāya, 'poor places' means relying on the field of suffering. 'Aspiring to be born' means relying on aspiration. The Abhidharmasamuccaya states, 'Cultivation by relying on aspiration,' which means that by relying on the power of the original vow, one cultivates correct practice in the pāramitās. 'Noble and wealthy' means 'cultivation by relying on retribution' in the Abhidharmasamuccaya, where, by the power of an exalted personal constitution, one cultivates correct practice in the pāramitās. 'Inexhaustible wealth' means accomplishing the practice of giving by relying on great wealth. Second, under directly explaining the practice of giving from 'in thought-moment' onward: according to the twelfth fascicle of the Abhidharmasamuccayavyākhyā, bodhisattvas cultivate the pāramitās relying on six kinds of disposition (āśaya): First, the insatiable disposition, which means that toward a single sentient being, in a single kṣaṇa, even if a bodhisattva were to give seven treasures filling worlds as numerous as the sands of the Gaṅgā, and were to give bodies and lives as numerous as the sands of the Gaṅgā, passing in this way through great kalpas as numerous as the sands of the Gaṅgā; just as toward a single sentient being, so too up to the entire realm of all sentient beings, when practicing giving in this way, he causes them all swiftly to achieve cultivation of anuttarā samyaksaṃbodhi. When making such diverse gifts, the bodhisattva's disposition is still not satiated; this is called the bodhisattva's insatiable disposition regarding the dāna-pāramitā. Second, the vast disposition, which means that up until bodhi, giving never temporarily ceases, and so forth. Third, the joyful disposition, which means meeting recipients of gifts, and so forth. Fourth, the disposition of recognizing kindness (upakāra), which means seeing that the recipient of a gift has done a kindness to oneself, because of assisting one's bodhi. Fifth, the unsoiled disposition, which means that although one initiates great merit of giving toward sentient beings, one does not hope for a repayment of kindness or future vipāka. Sixth, the wholesome disposition, which means giving all the fruits of vast giving to sentient beings, and further dedicating this merit together with all sentient beings toward bodhi. The full explanation is as in the treatise's text. This [sūtra] text has four parts: first, explaining the insatiable disposition and the vast disposition. Having no wealth is called 'poverty' (pín); being completely exhausted is called 'destitution' (jù). Second, from 'not because of being solicited' onward, explaining the joyful disposition. Third, from 'generating such a thought' onward, explaining the disposition of recognizing kindness: namely, because of producing my merit they are called a 'field of merit,' and because of giving rise to my practice they are called a 'good friend'; from 'I should now' onward, concluding with repaying their kindness. Fourth, from 'I, in the three times' onward, explaining the wholesome disposition, within which there are three: first, using the fruit resulting from practice to deliver sentient beings; second, giving merit to sentient beings to cause them to accomplish Buddhahood first; third, attaining it oneself thereafter; these can be understood. Third, explaining the abandonment of attachment to the three wheels to accomplish the pāramitā, within which there are two: first, breaking attachments through contemplative understanding; second, from 'when contemplating thus' onward, the characteristics of abandoning when contemplation is accomplished. Alternatively explained: first, generally abandoning the two attachments; second, specifically obliterating the three wheels. In the former, there are first seven phrases explaining the abandonment of attachment to persons. Therein, as for pudgala, this is translated as 'frequently taking destinies' (shùqǔqù), meaning frequently taking rebirth in various destinies; the older translation called it 'person' (rén). According to the eighty-third fascicle of the Yogācārabhūmi, there are eight names: 1. Ātman ('self'), because one gives rise to the views of self and what belongs to self regarding the five aggregates and acts manifestly. 2. Sattva ('sentient being'), meaning that the noble and holy ones know in accordance with reality that there is only this nature and nothing else. Furthermore, because there is attachment to it. 3. Manoja ('mind-born'), meaning this is of the nature and class of mind. 4. Māṇava ('youth'), meaning relying on the mind, either high or low. 5. Poṣa ('nurturer'), meaning capable of augmenting the karma of all realms of existence, and capable of performing all human functions. 6. Pudgala ('individual'), meaning capable of repeatedly going and taking rebirth in the various destinies without satiation. 7. Jīva ('living soul'), meaning life-span being united, presently surviving. 8. Jantu ('born creature'), meaning being endowed with all dharmas such as birth. According to the Mahāprajñāpāramitā Sūtra, there are thirteen names: eight are identical to the Yogācāra, with five more added: 1. agent (kāraka), 2. experiencer (vedaka), 3. seer (darśaka), 4. knower (jñāpaka), 5. man (puruṣa) (re-examine the three versions); these are explained in the Prajñāpāramitopadeśa. Second, from 'dharmadhātu' onward, seven phrases explain the abandonment of attachment to dharmas: 1. the realm of sentient beings being empty is no different from the dharmadhātu; 2. its essence being empty, there is nothing to grasp, hence it is called 'free from desire'; 3. its nature lacks fixed substantiality; 4. its characteristics are non-existent; 5. it cannot abide of itself; 6. it is not something that can be relied upon; 7. being conditionally produced, it is free from agency. Second, under the characteristics of abandoning when contemplation is accomplished, there are nine phrases: the first three see the three things as empty. The Mahāyānasūtrālaṃkāra states: 'Giving has three hindrances: the characteristic of self, the characteristic of other, and the characteristic of giving. Giving with attachment to these three characteristics is worldly dāna, not a pāramitā, because one does not move or emerge from within the worldly realm. Being free from attachment to these three is called a supramundane pāramitā, because one is capable of moving and emerging from within the worldly realm.' 4. Not seeing the field that produces merit; 5. not seeing the meritorious karma produced; 6. not seeing the attainment of the fruit of vipāka due to giving; 7. not seeing the attainment of the fruit of outflow (niṣyanda-phala); 8. not seeing the attainment of the great fruit of the Buddha stage; 9. not seeing the attainment of minor fruits within the bodhisattva stages.