華嚴經探玄記 7.58

7.58

第四至一切處迴向中，亦長行、偈頌。前中亦二：初位行、後位果。前中亦三，謂標、釋、結。釋中三：初迴向眾生及菩提、二「摩訶薩如是善根迴向了無所有」下迴向實際、三「摩訶薩如是善根迴向令眾生」下結歎利益。初中三：初以善根迴供三寶、二「如是莊嚴」下明供所為正顯遍向、三「譬如無我」下辨彼善根攝德勝用。初中二：先略明、後「摩訶薩復作是念」下廣顯。前中三：初法、次喻、後合。初中，如是迴向，總，以標舉德力。至一切，指顯其相，謂一切處是所至、善根是能至，能至故名力，此由迴向故使然也。喻中實際無處不至，略論十處以顯無盡，此以理喻行故也。一切有者，是三有、二十五有等，餘並可知。合中二：先總顯供三世佛。二「過去」下別顯供三世，先令過去佛本願所作悉得成滿；次令當來佛速具佛嚴；後「虛空」下於現在佛及大眾皆悉供養者，明此菩薩普供於彼。如諸天者，如諸天所作隨念皆成，菩薩一念充遍亦爾，顯供自在也。「廣大」下顯成供所由，謂以己廣大福智迴向力故，令於諸佛成上供耳。二廣顯中二：先於一切界供現在佛、二「復作是念」下於一切劫供三世佛。前中三：初舉所供佛、二「摩訶薩」下明興供養、三「以此一切」下正以深心迴向。初中二：先一切界佛；後「彼有菩薩」下明有菩薩同佛所作，謂所供佛有二種：一實報佛、二位極菩薩能於十方示現成佛，此二俱是現在佛故，是俱現在所供收，故論之。文有十句：一所解深、二化現廣、三身普遍、四證法源、五同佛體、六巧圓應、七從理起、八體堅固、九持用久、十從德生。二興供養中，供現佛及於滅後供於像塔。三「以此」下明深心迴向。於中有十心，謂如何迴向？以一心等者，以是用也。一一心下應皆有「迴向」字，但文家存略，初後安也，中則準知。一情專注、二念不散、三非緣沮、四深崇敬、五喜樂行、六不留滯、七不染著、八無能行亦是離所為、九質直離害、十正順涅槃。自下第二於一切劫供三世佛，於中二：初舉所供田，謂多時多佛相嚴報身、理嚴法身及多眾也；二「我以」已下正迴向興供，謂由前善根十心迴向重成此供。於中，初有十供：一香、二華、三鬘、四塗、五末、六衣、七寶、八燈、九嚴具、十摩尼。又此十內各有香蓋等二十門，故成二百；於中一一復各有阿僧祇欄楯等十門，故成二千門；各阿僧祇并前二重，總有二千二百一十門，皆云不可說，或云無分齊等。又釋：初供佛正報、後「於一一境」下明嚴佛依果。三「如是莊嚴」下明供所為，於中二：初總顯所為，謂令眾生出生死至佛地。二「於諸」下別辨，有三：初令成化行滿，於中法明是化法、教化等是化行、無量心等是化心廣法、無所至是化絕功用、出善是化所成德；二「令生覩佛」下使成自德圓，於中見佛是行緣、安住等是所成、普入等是行成、入理善根迴向等是行成趣果；三「令生因此」下使因成得果。三「譬如」下明至一切處善根攝德勝用，於中先喻、後合。初舉喻顯法。我善亦爾，辨法同喻。此亦以理喻行，謂此善根既如無我遍一切處，是故攝取彼法以增己行。文有二十句：初十二攝成自利行、後八句攝成利他行。前中，初三攝成敬順三寶、四成行、五成解、六攝佛通成自善、七攝化德成行心、八攝因德成理解、九攝巧便示果用、十攝果用成興供、十一攝剎為嚴、十二攝劫為時修。下明利他，一為物現身；次二化令成德，一行德、二斷德；次四稱器化益，一應根化、二赴欲淨、三現身調、四令解已、後一護法。自下第二實際迴向，於中有三：初一明盡事而歸理、二不礙事而顯理、不礙理而成事、三理泯而事用。由上三義混同一際，是故泯理而唯事，未甞事而非理；盡事而唯理，未曾理而非事耳。良以事虛攬理，無不理之事；理實應緣，無礙事之理。故此三門，或破有顯空，有未曾損；依空立有，有未始存。是故約理不隱不顯、約事不存不壞，思之可知。初段之中，如是迴向，牒前；了無所有，總明入實際。下別顯之，有二：先離所取、後離能取，謂不因中計果、果內計因，故云業中不取等也。又釋：業空，不見能生報；報空，不見從業生故也。上離妄、下明入真。勝善，是理善也。「遠離」下明益相，謂離散修善也。以照所取空故，於情有諸法而不信入，求彼妄法之有不見自性。「而是成就」下釋顯，以作者壞者皆不可得，此明成壞俱離。下明能取亦空，以知所取空故，是故解了能取亦無見者等也。論云「離能取所取方是真空。」此之謂也。上來第一盡事歸理竟。自下第二明理事無礙而立者，以漸純熟，事還存也。謂達理而不礙事存，方是圓滿解也。何故不礙存？以得因緣地故，此解緣起本識為地。如何復照理？謂則於此因緣地處，見如來藏法身際等。如何理事得無礙？照以等觀故也。又何故此事同理而不礙存？以解世間如化故，是故化事同理而現。明達眾生等者，明理事混融全攝無礙，故云一法無二。又由此事既與理無二，故此事業不可捨也。下重釋顯，謂事盡而顯理，然事不損，故云於有為等；泯理而現事，然理不隱，故云於無為等。此即不損事而盡顯理、不隱理而泯現事，是故為無為無二無不二故也。自下第三明理泯而成事。於中，初總明觀理而起事行。二「精勤」下別約稱理之事起於大行，有三：初成智行、二「以虛空」下成福行、三「得離癡」下雙結二行。上來實際迴向竟。自下第三結利益，於中二：先結成益生，於中有十：一令淨器世間、二得智正覺、三能化眾生世間、四得大總持、五為世福田、六為生採福寶、七為世出慧日、八善滿法界、九救眾生、十令成淨德。二「摩訶薩」下結成自德，於中十句：初一總，謂成就諸行能為佛因名如來性，堅心攝成名守名持；下別顯所成果德，各對辨因故皆云性，性者因故也。一成佛果化物因；二淨剎因；三佛地業用無盡故云不壞，令成彼因故云性；四成量智因；五理智因；六身通因；七語辯因；八涅槃因；九菩提因，上二意業也。「是名」下第三結名。上來第一明位行竟。

In the fourth, the dedication that reaches all places, there are also prose and verses. In the former there are also two parts: first the practices of the stage, and next the fruits of the stage. The former also has three parts, namely the statement, the explanation, and the conclusion. In the explanation there are three: first, dedication to sentient beings and bodhi; second, from "when the mahāsattva dedicates such roots of goodness, there is utterly nothing..." onward, dedication to the ultimate reality (bhūta-koṭi); third, from "when the mahāsattva dedicates such roots of goodness, he causes sentient beings..." onward, the concluding praise of the benefits. In the first there are three: first, dedicating the roots of goodness as offerings to the Triratna; second, from "such adornments..." onward, explaining the purpose of the offerings to directly show pervasive dedication; third, from "just as selflessness..." onward, explaining the superior functioning of those roots of goodness in gathering virtues. In the first of these there are two: first briefly explaining it, and second, from "the mahāsattva again thinks as follows..." onward, explaining it at length. In the former there are three: first the Dharma, second the simile, and third the application. In the first, "such dedication" is general, bringing forth the power of virtue. "Reaching all" points out its characteristics, meaning that all places are what is reached, and the roots of goodness are what can reach them; being able to reach them, they are called a "power," which is brought about by dedication. In the simile, ultimate reality reaches everywhere; ten places are briefly discussed to show its inexhaustibility, which uses principle to illustrate practice. "All realms of existence" refers to the three realms of existence, the twenty-five realms of existence, and so on; the rest may be understood by analogy. In the application there are two: first generally showing making offerings to the Buddhas of the three times; second, from "past..." onward, individually showing making offerings to the three times: first causing the undertakings of the past Buddhas' original vows to be completely fulfilled; next causing future Buddhas to swiftly be endowed with the Buddha-adornments; and last, from "empty space..." onward, making offerings to all present Buddhas and the great assemblies, which explains this bodhisattva's universal offerings to them. "Like the devas" means that just as what devas do is accomplished in accordance with their thought, the bodhisattva's pervading [all places] in a single instant of thought is also like this, showing mastery in making offerings. From "vast..." onward, it shows the reason for the accomplishment of the offerings, meaning that by the power of dedication of one's own vast merit and wisdom, it causes the supreme offerings to be made to the Buddhas. In the second, the extensive explanation, there are two: first, making offerings to present Buddhas in all realms; second, from "again thinking as follows..." onward, making offerings to the Buddhas of the three times throughout all kalpas. In the former there are three: first, citing the Buddhas offered to; second, from "the mahāsattva..." onward, explaining the raising of offerings; third, from "with all these..." onward, directly dedicating with deep resolve. In the first there are two: first, the Buddhas of all realms; next, from "there are bodhisattvas there..." onward, explaining that there are bodhisattvas whose deeds are equal to the Buddhas', meaning that the Buddhas offered to are of two kinds: first, actual saṃbhogakāya Buddhas; second, bodhisattvas of the utmost stage who are able to manifest becoming Buddhas in the ten directions. Since these two are both present Buddhas, both are included among the present ones offered to; hence they are discussed. The text has ten phrases: 1. depth of understanding; 2. vastness of manifestation; 3. pervasiveness of body; 4. realization of the source of dharmas; 5. equality with the Buddha-body; 6. skillful and perfect response; 7. arising from principle; 8. solidity of essence; 9. duration of upholding and function; 10. birth from virtue. In the second, raising offerings, offerings are made to present Buddhas, and after their parinirvāṇa, offerings are made to images and stūpas. Third, from "with these..." onward, it explains dedicating with deep resolve. In this there are ten resolves. As for "how does one dedicate? With a single mind...", "with" means using. After each "single mind," there should be the word "dedicate," but the author abbreviated it, placing it at the beginning and end, and the middle should be understood accordingly: 1. focused concentration; 2. non-distraction of mindfulness; 3. not obstructed by conditions; 4. deep veneration; 5. joyously delighting in practice; 6. not stagnating; 7. not defiled or attached; 8. absence of an agent, which is also freedom from an object; 9. uprightness free from harm; 10. proper accord with nirvāṇa. From here, the second is making offerings to the Buddhas of the three times throughout all kalpas. In this there are two: first, setting forth the field offered to, namely the saṃbhogakāyas adorned with characteristics, the dharmakāyas adorned with principle, and the many assemblies across many times and many Buddhas; second, from "I, with..." onward, directly dedicating to raise offerings, meaning that by the dedication with the ten resolves of the previous roots of goodness, one re-accomplishes these offerings. In this, first there are ten offerings: 1. incense, 2. flowers, 3. garlands, 4. ointments, 5. powdered incense, 6. robes, 7. jewels, 8. lamps, 9. adornments, 10. maṇis. Furthermore, within these ten there are twenty categories each, such as incense canopies, thus making two hundred; within each of these there are again ten categories, such as asaṃkhyeya railings, thus making two thousand categories; each with an asaṃkhyeya, combined with the previous two tiers, there are in total 2,210 categories, all said to be ineffable or without boundary, and so forth. Another interpretation: first offering to the primary retribution of the Buddhas; second, from "in each and every realm..." onward, explaining the adornment of the dependent fruit of the Buddhas. Third, from "such adornments..." onward, it explains the purpose of the offerings. In this there are two: first generally showing the purpose, namely causing sentient beings to leave birth and death and reach the Buddha-ground. Second, from "in all..." onward, it analyzes it separately into three: first, causing them to fulfill transformative practices, in which the illumination of Dharma is the transformative teaching, teaching and transforming and so forth are transformative actions, the immeasurable mind and so forth are vast teachings of the transformative mind, having nowhere to reach is the cessation of effort in transformation, and giving forth goodness is the virtue accomplished through transformation; second, from "causing them to see the Buddhas..." onward, causing them to complete their own virtues, in which seeing the Buddhas is the condition for practice, abiding and so forth are what is accomplished, entering universally and so forth are the accomplishment of practice, and dedicating roots of goodness that enter principle and so forth are the accomplishment of practice heading toward the fruit; third, from "causing them because of this..." onward, causing the cause to be completed and the fruit obtained. Third, from "just as..." onward, it explains the superior functioning of the roots of goodness reaching all places in gathering virtues. In this, first the simile, then the application. First, raising the simile to reveal the Dharma. "My goodness is also like this" explains the Dharma as matching the simile. This also uses principle to illustrate practice, meaning that since this root of goodness is like selflessness pervading all places, one therefore gathers those dharmas to increase one's own practice. The text has twenty phrases: the first twelve gather and accomplish the practice of benefiting oneself; the latter eight phrases gather and accomplish the practice of benefiting others. In the former, the first three gather and accomplish veneration and obedience to the Triratna; the fourth accomplishes practice; the fifth accomplishes understanding; the sixth gathers the Buddha's superknowledges to accomplish one's own goodness; the seventh gathers transformative virtues to accomplish the practicing mind; the eighth gathers causal virtues to accomplish understanding of principle; the ninth gathers skillful means to manifest the functioning of the fruit; the tenth gathers the functioning of the fruit to accomplish the raising of offerings; the eleventh gathers lands as adornments; the twelfth gathers kalpas as the time of practice. Below, explaining the benefit of others: 1. manifesting bodies for beings; the next two, transforming to cause them to accomplish virtue: 1. the virtue of practice, 2. the virtue of eradication; the next four, transforming and benefiting according to their capacity: 1. transforming in accord with capacities, 2. purifying in response to desires, 3. manifesting bodies to tame them, 4. causing them to understand; and the last one, protecting the Dharma. From here, the second is dedication to ultimate reality. In this there are three: first, exhausting phenomena to return to principle; second, not obstructing phenomena while revealing principle, and not obstructing principle while accomplishing phenomena; third, principle being extinguished while phenomena function. Because the above three meanings blend into a single plane, therefore principle is extinguished while phenomena alone [appear], yet phenomena have never not been principle; phenomena are exhausted while principle alone [appears], yet principle has never not been phenomena. This is truly because phenomena, being insubstantial, embrace principle, so there are no phenomena without principle; principle, being real, responds to conditions, so there is no principle obstructing phenomena. Thus, among these three gates, either non-existence is revealed by breaking through existence, while existence has never been diminished; or existence is established relying on emptiness, while existence has never truly subsisted. Therefore, in terms of principle it is neither hidden nor manifest, and in terms of phenomena it neither subsists nor is destroyed; this can be known by contemplation. In the first section, "such dedication" refers to the preceding; "utterly nothing" generally explains entering ultimate reality. Below, analyzing it individually, there are two: first, abandoning what is grasped, and next, abandoning the grasper, meaning not positing the fruit within the cause nor positing the cause within the fruit; hence it says "not grasping in karma," and so forth. Another interpretation: karma being empty, one does not see what can produce retribution; retribution being empty, one does not see it arising from karma. The above is abandoning delusion; the below explains entering truth. "Superior goodness" is the goodness of principle. From "leaving far behind..." onward, it explains the marks of benefit, namely practicing goodness apart from distraction. Because one illuminates the emptiness of what is grasped, toward the dharmas that exist in emotion one does not have faith and enter, and seeking the existence of those delusional dharmas, one does not see their intrinsic nature. From "and yet accomplishing..." onward, it explains and reveals [this], because both the agent and the destroyer are unobtainable; this explains freedom from both accomplishment and destruction. Below it explains that the grasper is also empty: because one knows what is grasped is empty, one therefore comprehends that the grasper also has no perceiver, and so on. The treatise says: "Only when free from grasper and grasped is it true emptiness." This is what it means. The above completes the first part, exhausting phenomena to return to principle. From here, the second explains establishing the unobstructedness of principle and phenomena: through gradual maturation, phenomena are still preserved. That is, comprehending principle without obstructing the preservation of phenomena is alone the complete understanding. Why does it not obstruct preservation? Because one attains the ground of causes and conditions; this explains the root-consciousness of dependent origination as the ground. How does one again illuminate principle? That is, precisely at this locus of the ground of causes and conditions, one sees the tathāgatagarbha, the limit of the dharmakāya, and so forth. How do principle and phenomena attain unobstructedness? Because one illuminates with equal contemplation. Furthermore, why do these phenomena match principle without obstructing preservation? Because one understands the world as like an illusion; therefore illusory phenomena appear matching principle. "Comprehending sentient beings..." and so forth explains the blending of principle and phenomena, completely encompassing each other without obstruction; hence it says "one dharma without duality." Furthermore, because these phenomena are not dual with principle, these phenomenal activities cannot be abandoned. Below, it re-explains and reveals this: phenomena are exhausted and reveal principle, yet phenomena are not diminished, hence it says "in the conditioned..."; principle is extinguished and phenomena appear, yet principle is not hidden, hence it says "in the unconditioned...". This means without diminishing phenomena, principle is completely revealed; without hiding principle, phenomena appear extinguishedly; therefore conditioned and unconditioned are neither two nor not two. From here, the third explains that principle is extinguished to accomplish phenomena. In this, first it generally explains observing principle to give rise to phenomenal practices. Second, from "diligently..." onward, it specifically gives rise to great practices based on phenomena that accord with principle. There are three: first, accomplishing the practice of wisdom; second, from "with empty space..." onward, accomplishing the practice of merit; third, from "attaining freedom from delusion..." onward, concluding both practices together. The above completes dedication to ultimate reality. From here, the third concludes the benefits. In this there are two: first, concluding the benefits to beings, in which there are ten: 1. causing the vessel world to be purified; 2. attaining the wisdom of proper awakening; 3. being able to transform the world of sentient beings; 4. attaining great dhāraṇīs; 5. becoming a field of merit for the world; 6. gathering the jewels of merit for beings; 7. causing the sun of wisdom to emerge for the world; 8. filling the dharmadhātu with goodness; 9. rescuing sentient beings; 10. causing them to accomplish pure virtues. Second, from "the mahāsattva..." onward, concluding the accomplishment of one's own virtues, in which there are ten phrases: the first is general, meaning that accomplishing all practices and being able to serve as the cause of Buddhahood is called the tathāgata-nature, and firmly gathering and accomplishing it is called "guarding" and "holding"; below, it individually shows the fruit-virtues accomplished, each contrasted with the cause, hence all are called "nature"; "nature" means cause. 1. The cause of accomplishing the Buddha-fruit to transform beings; 2. the cause of purifying lands; 3. because the karmic functions of the Buddha-ground are inexhaustible, it is said to be "indestructible," and causing that cause to be accomplished is called "nature"; 4. the cause of accomplishing quantitative wisdom; 5. the cause of wisdom of principle; 6. the cause of superknowledges of the body; 7. the cause of eloquence of speech; 8. the cause of nirvāṇa; 9. the cause of bodhi; the above two are karma of the mind. From "this is named..." onward is the third, concluding the name. The above completes the first part, explaining the practices of the stage.