華嚴經探玄記 8.19

8.19

自下二用之迴向。於中有四：一因成自行以修迴向、二「復次」下因事起行復修迴向、三「摩訶薩善根如是迴向不著世」下明前二迴迴無迴相，前二是眾生菩提迴向，此是實際迴向；四「如法門」下明稱性純熟自在迴向。又初二是廣大迴向、次一是甚深迴向、後一是深廣迴向，以同如之善根成稱真之迴向，釋成如相也。初中二：先以前善根迴成自行、後「如為己身」下正向眾生。前中二：初迴成法身三業行、二「得離癡」下迴成嚴飾淨土行。前中三：初成身業行、二成口業行、三成意業行。意業行中三：初明依心成自行德、二「任持」下成利他德、三「具足」下一句總結所成。初中，依七種心成七勝行：一依無礙心成清淨行，謂洞理無礙令行淨也；二依大施心成財施行，滿眾生意也；三依照法心成法施行；四依不壞心成求佛智堅行；五依菩薩心成照一切法行；六依念佛心成三昧行；七依正直心成離染行。下明利他行中句別亦七：初一成化行，謂攝機不失名任持，充滿一切是廣化也，而無休息是常化也；次二句明化行所依，一化同佛智故云安住也、二依定起用以赴群機故云得深三昧；次二句明攝化處，一廣遊、二遍住；次一句成化他事，故云化生不息也；後一句成化智，謂成方便慧也；下一句總結所成，謂具足成就，自他行慧深廣難測，故不思也。自下二明淨土行。先別顯，有六對：初中離癡是體、分別是用，謂離分別而分別也；二一念嚴土是用廣也，於諸通慧是用所依；三入實法是體深，示現等是用廣；四一見一切是用無礙、究竟等是用所依，謂持一切不令壞也；五以菩薩具嚴是德體，應現調生是用相；六一佛世界等是體廣，得究竟等是用持。下總結所嚴之土令眾生滿，謂本嚴土只為攝生。迴向分別持智者，是總結上來迴向持剎之智也。上來成自行竟。為欲迴向救眾生故，先辨自行為本，方堪長劫攝眾生也。自下第二正迴向眾生。於中先舉自例他結前生後，下正顯迴向有二。初迴令出障，六句：初三出三障，謂一離報障、二離業障、三離煩惱障；後三成治行，初一對離煩惱、二對離業、三對離苦可知。下令成德，如大雲雨者有五義：一普遍故、二成潤故、三能出雨、四雨能滅塵炎、五雨能生卉木。迴向大願亦具五義可知。下別顯所成，有九句：初二成行，一離過名淨、二生善名田。次二令入證，一入證方便觀，謂如來藏令不忘失，名護受持；二正證成就，故云住淨法界。次二令成德，一成心自在德、二令身自在德。後三成三善根，一無礙善、二無貪故名攝淨、三無瞋善。自下第二因事起行復修迴向。前已成自行迴向，今更成因事迴向，故云復次也。於中三：初因事起行、二「摩訶薩如是迴向」下正將迴向、三「如是摩訶薩」下明迴所成益。初中二：先因見勝事。二巧隨起行，有三：初明所成行德，有法、喻、合，謂隨所見事託彼成行，故云修巧方便等。既見可樂之事，即樂求實義等是也。二「巧妙」下明行勝用。三如善根等，結行同體。二正向眾生中皆令得可樂者，由前見可樂之境遂起可樂之善，令迴向眾生成可樂之德，此是巧便之用耳。於中三：初未入法者令得入法，此在地前；二「令菩薩」下已入法者令得入地，此在地上；三「具菩提」下已得地者終令得果。初中七句：初中非但見佛不取體性，亦乃見眾生亦不取，故云亦復如是也。又釋：令見佛如法，於佛不著；不取法性，見法不著；無數眾生等，於僧無著，故云清淨。《維摩》云「不著佛求、不著法求、不著眾求。」同於此也。二令作稱佛意之侍。三令國淨可樂。四樂所求法處。五令樂出世法。六樂持不忘。七得正慧法明。下明地上行中，初二句成初地財法兩施行；二「得三昧」下明二地已去功用位行，一得深定、二得總持、三得記智、四得勝通，上是自德，下明化德，五廣說、六巧說、七化心謂悲是、八常化不息、九廣化謂於多時多處也。下明八地已下無功用位行。於中，初由現佛勸得捨寂起修名巧方便；二稱理起行名深方便；三「永離」下明八地以無礙故捨愛佛菩提等貪心，故云離欲深解等明攝治行成；四「具足」下明八地入無生觀；五九地中稱機說法名無諍；六十地中得金剛無間道現前名成滿。滅微細著礙等障，故云滅障道法。下明地滿成佛果可知。

From here below is the second [part], dedication of functioning. Within this there are four: first, practicing dedication by having self-cultivated practice accomplished based on [prior conditions]; second, from "Furthermore" below, again practicing dedication by generating practices based on situations; third, from "When the bodhisattva-mahāsattva dedicates roots of goodness in this way, he is not attached to the world" below, explaining that the former two dedications are dedications without the mark of dedication—the former two are dedication toward sentient beings and bodhi, while this is dedication toward the reality limit; fourth, from "like the Dharma door" below, explaining dedication that accords with nature, is fully mature, and is sovereign. Furthermore, the first two are vast dedication, the next one is profound dedication, and the last one is profound and vast dedication; because it accomplishes dedication according with truth through roots of goodness identical to suchness, this explains and accomplishes the mark of suchness. Within the first, there are two: first, former roots of goodness are dedicated to accomplish practice for oneself; and second, from "just as for his own person" below, directly dedicating toward sentient beings. Within the former, there are two: first, dedicating to accomplish the practices of the three karmas of the dharmakāya; and second, from "obtains separation from delusion" below, dedicating to accomplish the practice of adorning pure lands. Within the former, there are three: first, accomplishing the practice of bodily karma; second, accomplishing the practice of verbal karma; and third, accomplishing the practice of mental karma. Within the practice of mental karma, there are three: first, explaining the virtue of self-cultivated practice accomplished in reliance on the mind; second, from "maintaining" below, accomplishing the virtue of benefiting others; and third, the one phrase "fully endowed" below sums up what is accomplished. Within the first, seven superior practices are accomplished in reliance on seven kinds of minds: first, accomplishing pure practice in reliance on an unhindered mind, which means penetrating the principle without hindrance so that practice is purified; second, accomplishing the practice of giving wealth in reliance on a mind of great generosity, satisfying the intentions of sentient beings; third, accomplishing the practice of Dharma in reliance on a mind that illumines the Dharma; fourth, accomplishing the firm practice of seeking the Buddha's wisdom in reliance on an indestructible mind; fifth, accomplishing the practice of illumining all dharmas in reliance on a bodhisattva mind; sixth, accomplishing samādhi practice in reliance on a mind mindful of the Buddha; and seventh, accomplishing the practice of leaving defilement in reliance on an upright mind. Below, within the practice of benefiting others, the phrases are also divided into seven: the first accomplishes transforming practice, where gathering capacities without losing any is called maintaining, filling everything is vast transformation, and being without rest is constant transformation; the next two phrases explain what transforming practice relies upon—first, transformation is equal to the Buddha's wisdom, hence it says "dwelling securely"; and second, generating functioning in reliance on meditative absorption to respond to the multiple capacities, hence it says "obtains deep samādhi"; the next two phrases explain the places of gathering and transformation—first, roving broadly, and second, dwelling universally; the next one phrase accomplishes the affairs of transforming others, hence it says "transforming sentient beings without rest"; the last phrase accomplishes transforming wisdom, meaning accomplishing upāya wisdom; the next phrase sums up what is accomplished, meaning complete accomplishment; the wisdom and practice for oneself and others are profound, vast, and difficult to fathom, hence inconceivable. From here below is the second [section], explaining the practice of [adorning] pure lands. First it is revealed separately, with six pairs: in the first, separation from delusion is the essence, and differentiation is the function, meaning differentiating while free from differentiation; second, adorning lands in a single thought is the vastness of function, and being in all penetrations and wisdoms is what the function relies upon; third, entering the true Dharma is the depth of essence, and manifesting, etc., is the vastness of function; fourth, seeing all in one is the unhindered nature of function, and being ultimate, etc., is what the function relies upon, meaning upholding all without letting them be destroyed; fifth, with the bodhisattva's complete adornment being the essence of virtue, responding and manifesting to tame sentient beings is the mark of function; sixth, one Buddha-world, etc., is the vastness of essence, and obtaining the ultimate, etc., is the upholding by function. Below, it sums up making sentient beings full with the adorned lands, meaning that originally adorning lands was only for gathering sentient beings. Dedicating the wisdom of differentiating and upholding is summing up the aforementioned wisdom of dedicating and upholding lands. The above accomplishments of self-cultivated practice are finished. Because one desires to dedicate to save sentient beings, one first clarifies that self-cultivated practice is the foundation; only then is one capable of gathering sentient beings throughout long kalpas. From here below is the second [part], directly dedicating toward sentient beings. Herein, first taking oneself as an exemplar for others concludes the preceding and introduces the following; below, directly revealing dedication has two parts. First, dedicating so as to cause them to emerge from obstacles, in six phrases: the first three emerge from the three obstacles, namely first leaving the obstacle of retribution, second leaving the obstacle of karma, and third leaving the obstacle of afflictions; the latter three accomplish the practices of remedies: the first corresponds to leaving afflictions, the second corresponds to leaving karma, and the third corresponds to leaving suffering, as can be known. Below, causing them to accomplish virtues like a great raincloud has five meanings: first, because it is universal; second, because it accomplishes moistening; third, being able to bring forth rain; fourth, the rain can extinguish dust and flames; and fifth, the rain can sprout vegetation and trees. Dedicating the great vow also possesses the five meanings, as can be known. Below, it separately reveals what is accomplished, in nine phrases: the first two accomplish practice—first, leaving faults is called pure, and second, giving birth to good is called a field. The next two cause entering realization: first, the upāya-contemplation of entering realization, meaning not forgetting the tathāgatagarbha, which is called protecting, receiving, and upholding; second, the accomplishment of correct realization, hence it says "dwelling in the pure dharmadhātu." The next two cause the accomplishment of virtues: first, accomplishing the virtue of mental sovereignty, and second, causing the virtue of bodily sovereignty. The last three accomplish the three roots of goodness: first, unhindered goodness; second, being called gathering pure because of non-greed; and third, non-hatred goodness. From here below is the second [part], generating practices based on situations and again practicing dedication. Previously, dedication of self-cultivated practice was already accomplished; now dedication based on situations is further accomplished, hence it says "Furthermore." Herein are three: first, generating practices based on situations; second, from "When the bodhisattva-mahāsattva dedicates in this way" below, directly proceeding to dedicate; and third, from "Such a bodhisattva-mahāsattva" below, explaining the benefits accomplished by dedication. Within the first, there are two: first, based on seeing superior matters; second, skillfully generating practices accordingly, which has three: first, explaining the virtues of accomplished practice, having the teaching, metaphor, and application, meaning that depending on the matters seen, one relies on them to accomplish practice, hence it says "cultivating skillful upāya," etc.; having seen pleasing matters, one immediately delights in seeking the true meaning, etc. Second, from "skillful" below, explaining the superior functioning of practice. Third, "like the roots of goodness," etc., concludes that practice is identical to the essence. In the second, directly directing toward sentient beings, causing them all to obtain what is pleasing is because from previously seeing pleasing objects, one thereupon generates pleasing goodness, causing dedication toward sentient beings to accomplish pleasing virtues; this is merely the function of skillful upāya. Herein are three: first, causing those who have not yet entered the Dharma to be able to enter the Dharma, which is prior to the bhūmis; second, from "causing the bodhisattva" below, causing those who have already entered the Dharma to be able to enter the bhūmis, which is above the bhūmis; third, from "endowed with bodhi" below, ultimately causing those who have already attained the bhūmis to attain the fruit. In the first are seven phrases: in the first, not only does one not grasp at the essence when seeing the Buddha, but also when seeing sentient beings one does not grasp, hence it says "likewise also." Another interpretation: causing them to see the Buddha as Dharma, without attachment to the Buddha; not grasping at dharmatā, without attachment when seeing Dharma; countless sentient beings, etc., without attachment to the Saṃgha, hence it is called pure. The Vimalakīrti says, "Do not seek with attachment to the Buddha; do not seek with attachment to the Dharma; do not seek with attachment to the Saṃgha"; this is the same as this. Second, causing them to act as attendants who accord with the Buddha's mind. Third, causing the land to be pure and pleasing. Fourth, delighting in places where the sought Dharma is. Fifth, causing them to delight in world-transcending dharmas. Sixth, delighting in upholding without forgetting. Seventh, obtaining the Dharma light of correct wisdom. Below, in explaining practices above the bhūmis, the first two phrases accomplish the two practices of giving wealth and Dharma on the first bhūmi; second, from "obtains samādhi" below, explaining the practices of the stages with effort from the second bhūmi onward: first, obtaining deep absorption; second, obtaining dhāraṇī; third, obtaining prophecy wisdom; fourth, obtaining superior penetrations—the above are virtues for oneself; below, virtues of transforming are explained: fifth, explaining extensively; sixth, explaining skillfully; seventh, the mind of transformation, meaning compassion; eighth, constantly transforming without rest; ninth, transforming vastly, meaning in many times and many places. Below, explaining the practices of the stages without effort from the eighth bhūmi onward. Herein, first, because of the present Buddha's exhortation, being able to relinquish quiescence and give rise to cultivation is called skillful upāya; second, generating practice in accord with principle is called profound upāya; third, from "forever leaving" below, explaining that because the eighth bhūmi is unhindered, one relinquishes the greedy mind that loves the Buddha and bodhi, hence saying "profoundly resolving on leaving desire," etc., explaining that gathering and remediating practice is accomplished; fourth, from "fully endowed" below, explaining the eighth bhūmi's entering the contemplation of non-arising; fifth, on the ninth bhūmi, preaching the Dharma in accord with capacities is called non-contention; sixth, on the tenth bhūmi, obtaining the vajra-like unobstructed path manifesting before one is called accomplishment and fulfillment. Extinguishing subtle obstacles such as attachment and hindrance, hence it says "dharmas of the path that extinguish obstacles." Below, explaining that the fulfillment of the bhūmis accomplishes the fruit of Buddhahood is knowable.