華嚴經探玄記 8.14

8.14

自下第二攝將迴向。於中四：初約菩提心收攝善根、二「摩訶薩復作是念如此善根若有果報」下以前善根迴成行具，謂令修行之時諸緣不闕，稱本期願而成大行。三「以此善根念念迴向」下以此依行所起善根迴向眾生令得菩提。四「修行如是迴向時不著業」下明行極契真，行無所行、迴無所迴。前則眾生菩提迴向，此則實際迴向。又前則以智從悲成廣大迴向，後則以悲從智成甚深迴向。初中，先標舉大心所攝善根。「作是念」下顯所攝善根之相，於中十句：前五約心體起善、後五約心業用成善。前中，初一總；後四別，一自分始、二自分終、三勝進始、四勝進終。業用中，初一此心以大悲為本愍物起善；次二為眾生故求佛果智，一始、二終；後二集起彼因，一行廣稱法界故、二行堅不退故。自下第二迴前善根以成行具。於中，先總舉要期，謂此菩提心所攝善根，若決定有果不虛者，我當盡未來劫行菩薩行，不捨眾生等。此有二意：一以此善根如我意願成益生果故、二以此善根所得依果令我修行攝眾生時緣無所闕，是故我能盡未來際修菩薩行。此文取後意。二「令無數世界」下別顯所成行具，於中二：初迴成資財施行、二「復次」下令成生財施行。問：何不迴向令成餘行而亦成此慧施行耶？答：此中菩薩為益眾生行菩薩行，由此施行具有三義：一財等現益令得離苦、二因施攝令入法成行、三以所生善迴施眾生。餘行不具，故唯此也。初資財施中有四：一資財廣，有十一事故；二明乞者廣，一切眾生故；三明施心廣；四施時廣，盡未來故。就施心中，有十一：初於怨不簡名平等心、二於親不著名無偏心、三不為世名、四情樂非強故名無惱、五施已稱慶故無中悔、六注想菩提、七不雜無明故云清淨、八情無異念故云一向、九大悲現前、十調離有為、十一住入無為。第二生財施中三：初財廣亦有十事。婆羅馬王者，三藏說：正音具云婆羅訶，此名雲馬，謂遊行空雲迅疾無礙，因以為名。又云大海內有一洲名跋陀羅，此馬常居其中，每恒出聲云：「誰欲出海？我當送之。」此應是龍馬，然有慈心，或菩薩所化也。二「修習」下約時處對人明施行廣大。三「摩訶薩復作是念」下明施心純淨，有十四種心：一不著施因、二不求施果、三遊空離繫、四寬遍普被、五與理相應，上五是入理心；六巧施攝生、七等施無偏、八不計身命、九慳結已破名善調心、十定心利物、十一於生不惱，上六是攝生心、後三是求果心；十二求果不捨名安住等、十三觀解照法、十四趣入佛果。又前五離有為心，次六攝眾生心，後三求佛果心。又前五護煩惱，次六護二乘狹心，後三護二乘小心。又前五是直心，次六大悲心，後三是深心。上來迴成行具竟。第三迴向眾生令得菩提，此即是捨施。《智論》十四云「有二種：一世間人能捨財、不能捨施；二出世間人能捨財、能捨施也。」此中文長，分齊難見，但一一句各是一行，亦不可別分。今且依遠法師分為二分：初明慈心迴向、二「如是菩薩憐愍已」下明悲心迴向。前中，總有一百十八句，分二：初八十句迴向眾生令修因趣果。二「令眾生詣諸佛所聞法」下三十八句迴向眾生令因圓果滿。又可前明自分、後明勝進。前中有六：初令修善趣賢首位行、二「令得不可壞正直之心」下令成種性位中修行、三「令具足菩薩無量清淨」下令成解行位中修行、四「令成就清淨平等施」下令十地位中修十度等行、五「令修平等行具諸善」下令於等覺位中修行、六「令顯現一切嚴淨」下令成佛果行。第二勝進行因圓果滿中有四：一令眾生於種性位因行圓滿、二「令於諸法中得離虛妄」下令解行位中因行圓滿、三「令悉得菩薩不退」下令十地位中因行圓滿、四「令得薩婆若成等」下明成佛果滿。上來慈心迴向竟。第二悲心迴向中有三：初令離惑業而成苦行、二「令眾生安住」下令離喧得靜成平等心行、三「以如是等」下總結迴向利益之相可知。上來廣大迴向竟。

From here below is the second [part], gathering and dedicating. In this there are four: first, gathering good roots in terms of the bodhicitta; second, from "The bodhisattva mahāsattva further has this thought: 'If such good roots have a retribution'" downwards, dedicating the preceding good roots to become the requisites of practice, meaning that when cultivating practice, various conditions are not lacking, matching the original aspiration to accomplish the great practice; third, from "Dedicates with these good roots in every thought-moment" downwards, dedicating these good roots arising from practice to sentient beings to cause them to attain bodhi; fourth, from "When cultivating such dedication, not attaching to karma" downwards, explaining that practice supremely accords with the true: practicing without that which is practiced, dedicating without that which is dedicated. The former is the dedication to sentient beings and bodhi, while the latter is the dedication to reality-limit (bhūtakoṭi). Furthermore, the former uses wisdom to follow compassion, accomplishing the vast dedication; the latter uses compassion to follow wisdom, accomplishing the profound dedication. In the first, it initially presents the good roots gathered by the great mind. From "has this thought" downwards, it reveals the marks of the gathered good roots, in which there are ten phrases: the first five concern arising good from the essence of the mind, and the latter five concern accomplishing good through the karmic function of the mind. In the former, the first is general; the latter four are particular: 1. the beginning of one's own stage, 2. the culmination of one's own stage, 3. the beginning of superior progression, 4. the culmination of superior progression. In the karmic function, the first is that this mind takes great compassion as its basis, giving rise to good out of pity for beings; the next two seek the Buddha's fruit-wisdom for the sake of sentient beings—1. the beginning, 2. the culmination; the latter two gather and give rise to those causes—1. because the practice is vast and matches the dharmadhātu, 2. because the practice is firm and non-retrogressing. From here below is the second, dedicating the preceding good roots to accomplish the requisites of practice. In this, it first generally presents the essential vow: if the good roots gathered by this bodhicitta definitely have an unfailing fruit, I shall practice the bodhisattva path throughout future kalpas, not abandoning sentient beings, etc. This has two meanings: 1. because using these good roots according to my wish produces fruit that benefits beings; 2. because the dependent fruit attained by these good roots causes no conditions to be lacking when I cultivate practice to gather sentient beings, therefore I can cultivate the bodhisattva path throughout the future. This text adopts the latter meaning. Second, from "causing countless worlds" downwards, it separately reveals the accomplished requisites of practice, in which there are two: first, dedicating to accomplish the giving of material wealth; second, from "Furthermore" downwards, causing the accomplishment of giving that generates wealth. Question: Why is it not dedicated to accomplish other practices, but also accomplishes this practice of giving wisdom? Answer: Here the bodhisattva practices the bodhisattva path to benefit sentient beings. By virtue of this practice of giving, three meanings are complete: 1. wealth, etc., presently benefits them, causing them to leave suffering; 2. through giving, gathers them, causing them to enter the Dharma and accomplish practice; 3. dedicates the good produced to give to sentient beings. Other practices are not complete [in this way], hence it is only this one. In the first, giving material wealth, there are four: 1. the wealth is vast, having eleven items; 2. explaining that the suppliants are vast, being all sentient beings; 3. explaining that the mind of giving is vast; 4. the time of giving is vast, exhausting the future. In the mind of giving, there are eleven: 1. not selecting against enemies is called the impartial mind; 2. not clinging to relatives is called the unpartisan mind; 3. not for worldly reputation; 4. feelings of delight are not forced, hence called without distress; 5. having given, one is joyful, hence without intermediate regret; 6. focusing thought on bodhi; 7. not mixed with ignorance, hence said to be pure; 8. feelings without divergent thoughts, hence said to be single-minded; 9. great compassion appears before [one]; 10. subduing and leaving the conditioned; 11. abiding and entering the unconditioned. In the second, giving that generates wealth, there are three: first, the vast wealth also has ten items. As for the 'Bālahā horse king', the Tripiṭaka master says: the proper pronunciation in full is Bālahā, which is called 'Cloud Horse', meaning roaming swiftly and without hindrance in the sky and clouds, hence named on this basis. He also says there is an island within the great sea called Bhadra; this horse always dwells within it, and constantly calls out: 'Who wishes to cross the sea? I shall escort them.' This must be a dragon-horse, yet having a compassionate mind, or it is transformed by a bodhisattva. Second, from 'cultivates' downwards, explaining the vastness of the practice of giving in terms of time, place, and persons. Third, from 'The bodhisattva mahāsattva further has this thought' downwards, explaining the purity of the mind of giving, having fourteen kinds of minds: 1. not attaching to the causes of giving, 2. not seeking the fruits of giving, 3. roaming in emptiness and free from ties, 4. broad, pervasive, and universally covering, 5. in accord with the principle—the above five are the mind entering the principle; 6. skillfully giving to gather beings, 7. giving equally without bias, 8. disregarding body and life, 9. miserliness already broken is called the well-harmonized mind, 10. the resolute mind benefiting beings, 11. not troubling sentient beings—the above six are the mind gathering beings; the latter three are the mind seeking the fruit; 12. seeking the fruit without abandoning is called abiding peacefully, etc., 13. contemplative understanding illuminating phenomena, 14. proceeding into the Buddha-fruit. Furthermore, the first five are the mind leaving the conditioned, the next six are the mind gathering sentient beings, and the latter three are the mind seeking the Buddha-fruit. Furthermore, the first five protect against defilements, the next six protect against the narrow mind of the two vehicles, and the latter three protect against the small mind of the two vehicles. Furthermore, the first five are the straightforward mind, the next six are the great compassionate mind, and the latter three are the profound mind. Above, dedicating to accomplish the requisites of practice is completed. Third, dedicating to sentient beings to cause them to attain bodhi: this is the giving of relinquishment. The Dà zhìdù lùn, fascicle fourteen, says: 'There are two kinds: 1. worldly people can relinquish wealth, but cannot relinquish the giving; 2. transworldly people can relinquish wealth, and can relinquish the giving.' The text here is long and its boundaries difficult to discern, yet each and every phrase is a single practice and cannot be further separated. For now, following Master Huiyuan, it is divided into two sections: first, explaining dedication with a loving mind; second, from 'The bodhisattva, having thus pitied' downwards, explaining dedication with a compassionate mind. In the former, there are one hundred and eighteen phrases in total, divided into two: first, eighty phrases dedicating to sentient beings to cause them to cultivate causes and proceed toward the fruit; second, from 'causing sentient beings to go to the dwellings of the buddhas to hear the Dharma' downwards, thirty-eight phrases dedicating to sentient beings to cause causes to be perfected and fruits fulfilled. Alternatively, the former explains one's own stage, and the latter superior progression. In the former, there are six: 1. causing them to cultivate good and proceed to the practice of the virtuous leader stage; 2. from 'causing them to attain an indestructible and upright mind' downwards, causing them to accomplish practice in the lineage stage; 3. from 'causing them to be endowed with the bodhisattva's immeasurable purity' downwards, causing them to accomplish practice in the understanding-and-practice stage; 4. from 'causing them to accomplish pure and equal giving' downwards, causing them to cultivate the practices such as the ten pāramitās in the ten bhūmis; 5. from 'causing them to cultivate equal practice and be endowed with all good' downwards, causing them to cultivate practice in the stage of equal enlightenment; 6. from 'causing them to manifest all adornments and purifications' downwards, causing them to accomplish the practice of the Buddha-fruit. In the second, superior progression where causes are perfected and fruits fulfilled, there are four: 1. causing sentient beings to perfect causal practice in the lineage stage; 2. from 'causing them to attain freedom from delusion among all dharmas' downwards, causing them to perfect causal practice in the understanding-and-practice stage; 3. from 'causing all to attain the bodhisattva's non-retrogression' downwards, causing them to perfect causal practice in the ten bhūmis; 4. from 'causing them to attain sarvajñatā and achieve equal [enlightenment]' downwards, explaining the fulfillment of the Buddha-fruit. Above, dedication with a loving mind is completed. In the second, dedication with a compassionate mind, there are three: 1. causing them to leave afflictions and karma to accomplish ascetic practices; 2. from 'causing sentient beings to abide peacefully' downwards, causing them to leave noise and attain tranquility, accomplishing the practice of an impartial mind; 3. from 'with such as these' downwards, concluding generally with the marks of the benefits of dedication, which can be understood. Above, the vast dedication is completed.