華嚴經探玄記 7.54

7.54

第三等諸佛迴向中亦二，謂長行及偈。前中亦二：初位行、後位果。前中三，謂標、釋、結。釋中三：初標舉所學迴向之意，即釋名也；二「此菩薩修行時」下正顯迴向；三「如是摩訶薩以諸善根正迴向已成就妙身」下明迴向所成益。第二正迴向中二：初眾生菩提迴向、後「復作是念如彼過去」下明實際迴向。前中亦二：初因事以行迴向、後「摩訶薩若在家」下隨緣攝善迴向。前中三：初舉因事之行、二正以迴向、三「摩訶薩以大願攝取行等」下結成益相。初中謂於二境得三淨心：一於違順二境得離憎愛之結；二既離此結，喜樂無壞；三既離結情歡，令身心調暢輕安適悅，既得此樂因即迴向。二正以自樂迴向之中有三：初迴向佛、二迴向菩薩、三迴向眾生。初中明自得樂之時，念欲迴向供諸佛，是故先牒諸佛自樂，故云諸佛雖有淨妙快樂。下有十句，正願諸佛所得之樂。問：諸佛德滿樂圓，何須願佛得樂？設願，佛德豈增？答：佛豈須人間香華為表孝情供養，以此菩薩愛敬如來，是故自所得樂迴以向佛。十中，初一總，謂願佛得，非我測量佛所住樂；餘九別顯皆不思議也。一三昧樂，是佛自德所依，謂出入遊適故也。二大悲樂，是佛化德之本，謂處生死如遊園觀。三解脫樂，是佛不思議解脫，如下〈不思議品〉說有十種等，謂離礙自在故稱樂也。四神足樂，是佛通用自在故樂，如十通等。五尊重樂，是佛勝德，獨出無比故云樂，勝樂被人名覆如來。六無量力樂，是佛十力智用自在名力樂。上來是大菩提樂，下是大涅槃樂。七離覺樂，是佛涅槃，離覺觀故。《涅槃經》云「離諸覺觀名為涅槃。」八不變樂，是變易生死盡故也。九不壞樂，是佛德圓常樂，略舉三事：一佛德無礙無能使礙、二無不在定無能使亂、三無知不知之二行無能使二故云不壞也。又此九種攝為四：初一三昧樂、二大悲樂、次四名大智樂、後三名寂滅樂。二迴向菩薩中十句，分二：初令成自德、二「能」下令成化德。前中六：初令得信位百四十願；二令入十住正解直心；三令修十行波羅蜜行；四令住十迴向金剛幢大菩提心；五令成初地已上求智佛心證不退轉；六令得八地上無功用行故，云不捨大嚴守護菩提等。二令成利他德中，初化令成地前行、二「安住」下化令成地上行、三「得諸」下化令得八地上德、四「證薩婆若」下化令成果。三迴向眾生中，初結前生後；次正迴向，於中二：初明菩薩自力迴向益生、二「如佛」下希同諸佛迴向益生。前中十句迴向：初一迴令見佛聞法近僧、次三迴令念三寶、餘六迴令起行。五不離佛是近善人。六令於佛起淨信。七令分別生解。八令起行成德。九令成淨通之因。十令疑或永盡。二同佛益生中，先總舉同佛、二「令一切」下別顯其相。於中十事：初五令離苦，謂出四惡趣及諸難處，後「摩訶薩」下五令住善。初成地前行，三句：一發心、二長心、三離障常樂；下成地上行，令一切生究竟等成果德；三結歎益相中，以諸大願攝取行等者，此文意難見，致令諸德釋各不同。光統師云：此結上三道究竟之義。行等行者，結樂與佛成證道行；積聚等者，結與菩薩成助道行；長養等者，結與眾生成不住道行。遠法師云：證心遊理名行，一備一切名等行；助道漸滿名為積聚，一一行中具一切行名等積聚；不住漸增名為長養，一一門中備攝一切名等長養。範法師云：但起一行名之為行，總眾多行名為積聚；增進勝前名為長養，猶是前行異名顯耳。菩薩所行，行既無量不可備舉，但等言之，故皆云等也。正法師云：善根者，施等善也。以諸大願攝取者，願大故行大也。行者二利行也，等行者等行一切行也；積聚者積行成位德也，等積聚者成一切德也；長養者從行生行，等長養者生一切行也。辯法師云：行者是佛於願樂位中所行，菩薩以大願攝同彼行故云等行；積聚者是佛功用位修積聚，菩薩同修名等積聚；長養者是佛無功用位修，菩薩同修名等長養。是故上云如佛迴向開化一切，菩薩迴向亦復如是，此之謂也。今更釋：菩薩所有善根皆以大願迴向力故令此善根攝成勝行，諸行齊行故云等行。又由願力攝此善根所成諸行令不散失故云積聚，有行斯積故云等積聚。又由願力攝此善根所積眾行復生諸行名為長養，一一行生一切諸行名等長養。是故皆由願力，令此善根皆悉廣大具足充滿也。上來第一因事之行以成迴向竟，自下第二隨緣起行以成迴向。又釋：亦得上來是為菩提迴向眾生，是故結云長養等也；自下為眾生迴向菩提，是故結云今集等善皆迴向也。於中三：初明大悲隨順迴向、二「復作念乃至小大」下明大悲深重迴向、三「如是菩薩」下總結三世迴向。初中，先別顯、後「是為」下總結。別中三：初明悲故隨染，巧智無污；二「摩訶薩」下正念現前動與道合；三「摩訶薩以如是」下明於諸群品廣成利樂。於中三：先總舉。二「無量諸願」下別成饒益，於中初辨能益之行；二「除滅」下明所成之益，先令除障念法、後「修習」下成行入地；三「令一切」下別成安樂，謂離苦等也。二大悲深重迴向，謂乃至畜生等苦皆救拔也。於中二：初救生離苦、後「如是等」下總結迴向成益。前中，初令離苦因，「離畜生趣」下明離苦果永度苦海，是總，謂眾苦繁多深廣如海。苦受者，三受中取苦受也。苦陰者，惡趣五陰。苦覺者，苦從內發，以覺觀為苦。此上皆是麁重之苦，名增上大苦。下明細苦。苦行者，是行苦，亦是以苦為業行。苦藏者，身心攝苦，眾多蘊積。苦根者，謂惑業生苦處也。又以苦為依，苦為根本。又欲界二禪已來為苦根。苦舍者，謂以苦自覆故云舍。又釋：苦受是受陰、苦陰是色陰、苦覺是想陰、增上大苦是識陰、苦行是行陰，通論一切有流之蘊為苦藏，苦因能生為根，苦果自陰為舍。小乘為實苦；初教即空苦，經云「五受陰洞達空無所起為苦義。」終教即真如為苦義；頓教絕言是苦；圓教通法界具一切法門為苦。「如是等」下總結。二迴向之中二：初為生迴向及教生迴向如是菩提境界。二「正念」下迴成二利之行，先成自行；後「修如來」下成利他行，有十事五對：一慈悲遍、二令得樂守善、三令究正遠邪、四令入深出淺、五令具因住果，文皆可見。三「如是菩薩」下總結三世善根皆悉迴向。問：未來善根未有，以何迴向？答：有二義。一以今逆起大願迴向未來善根，亦修成時即向菩提，更不待迴向，故須迴也；二依圓教宗，九世之中三現是有，是故迴向亦通三際故也。

In the third [dedication], "Dedication Equal to All Buddhas," there are also two parts: prose and verses. In the former there are also two parts: first, the practice of the stage; later, the fruit of the stage. In the former there are three: the heading, the explanation, and the conclusion. In the explanation there are three: first, bringing forward the intent of the dedication to be learned, which explains the title; second, from "When this bodhisattva practices" onward, directly revealing the dedication; third, from "When such a mahāsattva has properly dedicated all roots of goodness, he achieves a wondrous body" onward, explaining the benefits accomplished by the dedication. In the second, the direct dedication, there are two parts: first, dedication to sentient beings and bodhi; later, from "He further reflects: Just as those past [buddhas]" onward, explaining dedication to the ultimate reality. In the former there are also two parts: first, performing dedication based on events; later, from "If the mahāsattva is a householder" onward, gathering goodness according with conditions to make dedication. In the former there are three: first, presenting the practices based on events; second, directly dedicating; third, from "The mahāsattva grasps practices through great vows, equalling them..." onward, concluding with the characteristics of the benefits. In the first, it means attaining three pure minds with respect to two kinds of objects: first, with respect to agreeable and disagreeable objects, attaining freedom from the fetters of hatred and affection; second, having become free of these fetters, joy and pleasure remain unbroken; third, having become free of the fetters and joyful in feeling, causing the body and mind to be harmonious, relaxed, light, at ease, and delighted. Having obtained this joy, one directly dedicates it based thereon. In the second, directly dedicating one's own joy, there are three parts: first, dedicating to the buddhas; second, dedicating to bodhisattvas; third, dedicating to sentient beings. In the first, it clarifies that when one attains joy oneself, one contemplates wishing to dedicate it as an offering to all buddhas; therefore, it first brings up the buddhas' own joy, hence it says that although the buddhas possess pure, wondrous happiness. Below there are ten phrases directly wishing for the joy attained by all buddhas. Question: The buddhas' virtues are full and their joy is complete; why is it necessary to wish for the buddhas to attain joy? Even if one wishes it, could the buddhas' virtues increase? Answer: How could the Buddha need human incense and flowers as an offering expressing filial devotion? It is because this bodhisattva loves and reveres the Tathāgata that he dedicates the joy he has attained to the Buddha. Among the ten, the first one is general: wishing the Buddha to attain the joy in which the Buddha abides, which cannot be measured by me; the remaining nine are distinct expositions, all of which are inconceivable. 1. The joy of samādhi is that upon which the Buddha's own virtue relies, meaning entering, exiting, roaming, and being at ease. 2. The joy of great compassion is the root of the Buddha's transformative virtue, meaning residing in saṃsāra as if roaming in pleasure gardens. 3. The joy of liberation is the Buddha's inconceivable liberation; as explained below in the "Inconceivable Chapter," there are ten kinds, etc.; being free from obstacles and sovereign, it is called joy. 4. The joy of supernatural powers is that the Buddha's universal superknowledges are sovereign, hence joyful, like the ten superknowledges, etc. 5. The joy of supreme honour is the Buddha's superior virtue, standing out uniquely without match, hence called joy; superior joy covers people, hence called "covering the Tathāgata." 6. The joy of immeasurable powers is that the wisdom function of the Buddha's ten powers is sovereign, called the joy of power. The above are the joys of great bodhi; below are the joys of great nirvāṇa. 7. The joy of being free from vitarka is the Buddha's nirvāṇa, because it is free from vitarka and vicāra. The Nirvāṇa Sūtra says: "Freedom from all vitarka and vicāra is called nirvāṇa." 8. The joy of unchangingness is because parināmi-saṃsāra has been exhausted. 9. The joy of indestructibility is the Buddha's virtue being fully complete and eternally joyful; three points are briefly mentioned: first, the Buddha's virtue is unimpeded, and nothing can cause it to be impeded; second, he is never not in meditation, and nothing can cause him to be distracted; third, the two actions of knowing and not-knowing cannot be caused to be two, hence called indestructible. Furthermore, these nine kinds are subsumed into four: the first is the joy of samādhi; the second is the joy of great compassion; the next four are called the joy of great wisdom; the last three are called the joy of quiescence. In the second, dedicating to bodhisattvas, there are ten phrases, divided into two: first, causing them to accomplish their own virtues; second, from "able to" onward, causing them to accomplish transformative virtues. In the former there are six: first, causing them to obtain the one hundred and forty vows of the stage of faith; second, causing them to enter the straight mind of correct understanding of the ten abodes; third, causing them to cultivate the practices of the ten practices of the pāramitās; fourth, causing them to abide in the great bodhi-mind of the Vajradhvaja of the ten dedications; fifth, causing them to accomplish the bodhi-mind that seeks wisdom of the first bhūmi and above, realizing non-retrogression; sixth, causing them to attain effortless practice on the eighth bhūmi and above, hence it says "not abandoning the great adornment, protecting bodhi," etc. In the second, causing them to accomplish the virtue of benefiting others: first, transforming them to accomplish the practices prior to the bhūmis; second, from "abiding" onward, transforming them to accomplish the practices above the bhūmis; third, from "attaining the..." onward, transforming them to attain the virtues of the eighth bhūmi and above; fourth, from "realizing sarvajñā" onward, transforming them to accomplish the fruit. In the third, dedicating to sentient beings: first, concluding the preceding and introducing the subsequent; next, the direct dedication, in which there are two parts: first, explaining that the bodhisattva benefits sentient beings through the dedication of his own power; second, from "as the Buddha" onward, aspiring to benefit sentient beings equally with the buddhas' dedications. In the former, there are ten phrases of dedication: the first one dedicates causing them to see the Buddha, hear the Dharma, and draw near to the Saṅgha; the next three dedicate causing them to be mindful of the Triratna; the remaining six dedicate causing them to initiate practice. 5. Not departing from the Buddha is drawing near to good persons. 6. Causing them to give rise to pure faith in the Buddha. 7. Causing them to discern and generate understanding. 8. Causing them to give rise to practice and accomplish virtue. 9. Causing them to accomplish the cause of pure superknowledges. 10. Causing doubts and confusion to be exhausted forever. In the second, benefiting sentient beings equally with the Buddha: first, generally presenting equalling the Buddha; second, from "causing all" onward, distinctly revealing its characteristics. In this there are ten items: the first five cause them to leave suffering, meaning escaping the four evil destinies and all places of adversity; later, from "the mahāsattva" onward, the five cause them to abide in goodness. First, accomplishing the practices prior to the bhūmis, in three phrases: first, producing the aspiration; second, growing the mind; third, leaving obstacles and having eternal joy; below, accomplishing the practices above the bhūmis, causing all living beings to ultimately, etc., accomplish the virtues of the fruit. In the third, concluding in praise of the characteristics of the benefits, as for "grasping practices through great vows, equalling them...", the meaning of this passage is difficult to discern, causing various masters to explain it differently. Master Guangtong says: This concludes the meaning of the ultimacy of the above three paths. "Practicing equal practices" concludes that the joy given to the buddhas accomplishes the path of realization; "accumulations, etc." concludes that giving to bodhisattvas accomplishes the auxiliary path; "nourishing, etc." concludes that giving to sentient beings accomplishes the non-abiding path. Master [Hui]yuan says: The mind of realization wandering in principle is called practice; one being endowed with all is called equal practice. The auxiliary path gradually becoming full is called accumulation; each practice being endowed with all practices is called equal accumulation. The non-abiding gradually increasing is called nourishing; each approach fully subsuming all is called equal nourishing. Master Fan says: Merely giving rise to one practice is called practice; bringing together numerous practices is called accumulation; advancing and surpassing the previous is called nourishing; these are just different designations revealing the previous practices. Since the bodhisattva's practices are immeasurable and cannot be fully enumerated, they are merely spoken of as equal, hence all are called "equal." Master Zheng says: Roots of goodness are the goodness of giving and so forth. "Grasping through great vows" means because the vows are great, the practices are great. Practice is the practice of both benefits; equal practice is equally practicing all practices. Accumulation is accumulating practices to accomplish the virtues of the stages; equal accumulation is accomplishing all virtues. Nourishing is giving rise to practices from practices; equal nourishing is generating all practices. Master Bian says: Practice is what the Buddha practiced in the stage of aspiration and joy; the bodhisattva, through great vows, grasps and equals that practice, hence called equal practice. Accumulation is what the Buddha cultivated and accumulated in the stage of effort; the bodhisattva cultivating equally is called equal accumulation. Nourishing is what the Buddha cultivated in the effortless stage; the bodhisattva cultivating equally is called equal nourishing. Therefore, the above says: "Just as the Buddha dedicates to guide and transform all, so too is the bodhisattva's dedication"; this is what it means. Now I explain further: All roots of goodness possessed by the bodhisattva, through the power of dedication of great vows, cause these roots of goodness to be gathered into supreme practices; since all practices are carried out equally, it is called equal practice. Furthermore, through the power of vows, gathering the various practices accomplished by these roots of goodness so that they are not scattered or lost is called accumulation; since where there is practice there is accumulation, it is called equal accumulation. Furthermore, through the power of vows, gathering the manifold practices accumulated by these roots of goodness to generate further practices is called nourishing; each single practice generating all practices is called equal nourishing. Therefore, all is due to the power of vows, causing these roots of goodness to all be vast, complete, and fulfilled. The above first section, accomplishing dedication through practices based on events, is completed; from here on is the second, raising practices according with conditions to accomplish dedication. Another explanation: It is also permissible that the above is dedication to sentient beings for the sake of bodhi, hence it concludes with "nourishing, etc."; from here on is dedication to bodhi for the sake of sentient beings, hence it concludes: "Now gathering such goodness, all is dedicated." In this there are three parts: first, explaining dedication of according through great compassion; second, from "further reflecting, down to small or great..." onward, explaining dedication of profound and weighty great compassion; third, from "such a bodhisattva" onward, concluding with dedication of the three times. In the first, it is first distinctly revealed; later, from "this is" onward, it concludes generally. In the distinct part there are three: first, explaining that due to compassion one accords with defilement, yet through skillful wisdom one remains unstained; second, from "mahāsattva" onward, correct mindfulness being present, and actions accord with the path; third, from "the mahāsattva with such..." onward, explaining that for all varieties of beings he extensively accomplishes benefit and joy. In this there are three: first, presenting generally; second, from "immeasurable vows" onward, distinctly accomplishing benefit, in which first the practices that are able to benefit are distinguished; second, from "eliminating" onward, explaining the benefits accomplished, first causing them to eliminate obstacles and be mindful of the Dharma, and later, from "cultivating" onward, accomplishing practice and entering the bhūmis; third, from "causing all" onward, distinctly accomplishing peace and joy, meaning leaving suffering, etc. Second, the dedication of profound and weighty great compassion means saving and rescuing down to the sufferings of animals, etc. In this there are two parts: first, rescuing beings and freeing them from suffering; later, from "such as these" onward, concluding the dedication and accomplishment of benefits. In the former, first causing them to leave the causes of suffering; from "leaving the destiny of animals" onward, explaining leaving the results of suffering and forever crossing over the ocean of suffering—this is general, meaning numerous sufferings are deep and broad like an ocean. Painful feeling means taking painful feeling among the three feelings. Painful aggregates are the five aggregates in the evil destinies. Painful perception means suffering emerging from within, taking vitarka and vicāra as suffering. All of the above are coarse and heavy suffering, called predominant great suffering. Below, subtle suffering is explained. Painful conditioning is the suffering of conditioning (saṃskāra-duḥkhatā), and also taking suffering as karmic practice. The store of suffering is the body and mind containing suffering, accumulating in large quantities. The root of suffering means the place where afflictions and karma generate suffering; also taking suffering as the support, and suffering as the root; also from the desire realm up through the second dhyāna is the root of suffering. The shelter of suffering means being covered by suffering oneself, hence called a shelter. Another explanation: painful feeling is the aggregate of feeling; the painful aggregate is the aggregate of form; painful perception is the aggregate of perception; predominant great suffering is the aggregate of consciousness; painful conditioning is the aggregate of conditioning. Speaking comprehensively, all defiled aggregates are the store of suffering; the cause of suffering being able to produce is the root; the result of suffering covering itself is the shelter. For the Hīnayāna it is real suffering; for the Initial Teaching it is suffering that is identical to emptiness, the sūtra saying: "Thoroughly penetrating that the five appropriated aggregates are empty and without arising is the meaning of suffering." The Final Teaching takes tathatā as the meaning of suffering; the Sudden Teaching takes transcending speech as suffering; the Perfect Teaching takes pervading the dharmadhātu and being endowed with all dharma-gates as suffering. From "such as these" onward, it concludes generally. In the second, the dedication, there are two parts: first, dedicating for beings and teaching beings to dedicate toward such realms of bodhi; second, from "correct mindfulness" onward, dedicating to accomplish the practices of both benefits, first accomplishing one's own practice; later, from "cultivating the Tathāgata's..." onward, accomplishing the practice of benefiting others, which has ten items in five pairs: 1. compassion being universal; 2. causing them to attain joy and guard goodness; 3. causing them to exhaust the correct and distance the heterodox; 4. causing them to enter the deep and exit the shallow; 5. causing them to possess causes and abide in results; the text is evident in all cases. Third, from "such a bodhisattva" onward, concluding that roots of goodness of the three times are all dedicated. Question: Since future roots of goodness do not yet exist, with what are they dedicated? Answer: There are two meanings. First, by now raising great vows in advance, one dedicates future roots of goodness, and when they are cultivated and accomplished, they directly turn toward bodhi without waiting further for dedication, hence they must be dedicated; second, relying on the tenets of the Perfect Teaching, among the nine times the three present times exist, and therefore dedication also extends through the three periods of time.