華嚴經探玄記 8.41

8.41

四釋文中，長行內亦二：位行、位果。行中三，標、釋、結。釋中三：初舉行體、二「摩訶薩於彼善根迴向」下正明迴向、三「如是迴向時」下明迴所成德。前中二：初舉所成行、二「摩訶薩」下明長養善根。又前自分、後勝進。又前利他、後自利行。前中十句，初一句總明得法師位，如第十地受位分得離垢三昧，垢染斯盡受職位滿，內得彼定灌其心首、外相顯彰，故云繫頂。法從喻稱，名離垢繒。但有此繒繫其頂者，即知彼人得離垢法受位成滿。由得此位，方能雲雨說法廣益群生，故云受大法師記。又如《楞伽》中大慧等十地菩薩得佛手灌頂神力，故能自在說法，同於此也。然受職有三：一約喻，如輪王太子受位等。二約理行，如內心證理灌其智頂。其約位事有五重：一約信行滿，如〈賢首品〉說。二約住滿，如上灌頂住，及下海幢比丘頂上佛說法處辨。三約行位，如十行滿處入因陀羅微細法界等說。四約善巧位，如此位說。五約證位，如第十地說。此五重內，隨一成處必具理行，內相應故。又此五中，但一位滿即因圓究竟，更不待餘。又若得一，即得餘位。又總是一法界受職，隨門差別五位不同，法體融通含攝無礙，此約圓教宗說。若餘教中不通此事，思准之。下九別顯法師之德。初一句明法師德立。能廣法施者，辨慧無竭。成大慈悲者，顯施心無盡也。安立等者，施所成益也，謂令得大心成於大行方是法施故。經云「若以小乘化，我則墮慳貪。」又法施過財百千億倍，乃至不可說分，非其比也。《丈夫行論》（云云）。古德云：夫法施者，一則發之以智慧，為生解之妙方；二則化之以多人，作津濟之弘躅；三則為起行之本，寔倚仗之良詮；四為入聖之階標，引導之要路故。此經中託人以弘道，多嗟法師之勝德；寄行以表法，每引〈普賢〉為末篇，故知法施為究竟之道、智慧為滿足之極，自利利他功之不朽，其唯法施也。二饒益等者明常施，謂以菩提心生長善根，廣益眾生不休息也。三建師名。謂作教授之師，示成佛之道。四照之以法日。前師此法，故名法師，即所授行法也。五顯法師心。謂等心是無偏心、廣大心、不倒心也。欲令等，是常心。六增長等，明福惠化增二嚴，謂善根是福也。七為眾生等，明導之相；採寶，所示正路也。八以利他為先修諸行，故得為慈悲法師。九化令更事餘諸善友，不局於己，是無著法師。如善財知識，更示餘人令求者是也。下第二明長養善根，有六句：一依此法施善攝取佛果心、二徹到彼岸、三依法施善修金剛菩提心、四成大願、五依善友正意求法、六了達果境，是故令前法施更復增廣也。行體竟。

Fourth, in the explanation of the text, within the prose there are also two parts: the practice of the stage and the fruit of the stage. Within the practice there are three: the presentation, the explanation, and the conclusion. Within the explanation there are three: first, presenting the essence of the practice; second, from 'the mahāsattva dedicates those roots of good' onward, directly explaining the dedication; third, from 'when dedicating in this way' onward, explaining the virtues accomplished through dedication. Within the former there are two: first, presenting the accomplished practice; second, from 'mahāsattva' onward, explaining the nurturing of roots of good. Furthermore, the former is one's own portion, and the latter is the superior advancement. Furthermore, the former is the practice of benefiting others, and the latter is the practice of benefiting oneself. Within the former there are ten phrases, the first phrase generally explaining obtaining the stage of a Dharma master: just as in the portion of receiving the stage in the tenth bhūmi where one attains the Vimalā-samādhi, defilements are completely extinguished, and receiving the investiture of the stage is fulfilled, internally one attains that concentration which anoints the crown of the mind, and externally the sign is displayed; therefore it is said to 'bind the crown.' The dharma takes its name from a metaphor, called the undefiled silk ribbon. Whenever someone has this silk ribbon bound on their crown, it is immediately known that this person has attained the undefiled dharma and fulfilled the reception of the stage. Because of attaining this stage, only then can they rain down the Dharma in clouds and preach the Dharma to broadly benefit the multitudes; therefore it says 'receives the prediction of a great Dharma master.' Furthermore, just as in the Laṅkāvatāra Sūtra where bodhisattvas of the tenth bhūmi such as Mahāmati receive the sovereign power of the Buddha's hand consecrating their crowns and are thus able to preach the Dharma with unimpeded mastery, it is identical to this. However, receiving investiture has three aspects: 1. in terms of metaphor, like the crown prince of a wheel-turning king receiving investiture; 2. in terms of principle and practice, like the inner mind realizing principle and consecrating the crown of one's wisdom. In terms of the phenomena of the stages, there are five levels: 1. in terms of the completion of faithful practice, as explained in the 'Virtuous Head' chapter; 2. in terms of the completion of the abidings, as explained above regarding the Abiding of Consecration and below regarding the place where the Buddha preaches the Dharma on the crown of the bhikṣu Sāgaradhvaja; 3. in terms of the stage of practice, as explained where the completion of the ten practices enters the subtle Indra-dharmadhātu and so forth; 4. in terms of the stage of skillfulness, as explained in this stage; 5. in terms of the stage of realization, as explained in the tenth bhūmi. Within these five levels, wherever any one is accomplished, it necessarily possesses principle and practice, because they internally correspond. Furthermore, among these five, whenever merely one stage is fulfilled, the cause is complete and ultimate, without waiting for the rest. Moreover, if one is attained, the other stages are attained. In addition, it is altogether the investiture of the single dharmadhātu; differing across five stages according to the distinctions of approaches, the essence of the Dharma is interpenetrating and unimpededly encompassing; this is explained according to the doctrine of the Perfect Teaching. If in other teachings, this matter does not hold; contemplate and evaluate it accordingly. The nine [phrases] below individually reveal the virtues of the Dharma master. The first phrase clarifies the establishment of the Dharma master's virtues. Being able to broadly bestow the gift of Dharma means that eloquence and wisdom are inexhaustible. Accomplishing great compassion reveals that the mind of giving is infinite. 'Establishing' and so forth are the benefits accomplished by giving, meaning that causing [sentient beings] to attain the great mind and accomplish great practice is truly the gift of Dharma. The sūtra says: 'If I were to transform [them] using the Small Vehicle, I would fall into stinginess.' Moreover, the gift of Dharma surpasses material gifts by a hundred thousand koṭis of times, up to ineffable fractions, beyond compare. The *Puruṣakāra-śāstra* [discusses this]. Ancient masters said: 'As for the gift of Dharma: first, it is initiated through wisdom, serving as a marvelous method to generate understanding; second, it transforms many people, acting as a grand path of ferrying across; third, it is the root of initiating practice, truly being a reliable signifier; fourth, it is the indicator of entering the noble ones, being the essential road of guidance.' Therefore, in this sūtra, persons are relied upon to propagate the Way, repeatedly praising the superior virtues of Dharma masters; practice is lodged to express the Dharma, always adducing 'Samantabhadra' as the final chapter; thus one knows that the gift of Dharma is the ultimate way, wisdom is the perfection of fulfillment, and as for the imperishable merit of benefiting oneself and others, it is solely the gift of Dharma. Second, 'benefiting' and so forth clarifies constant giving, meaning generating and increasing roots of good through the bodhicitta to broadly benefit sentient beings without resting. Third, establishing the title of master, meaning acting as an instructing master to show the way to Buddhahood. Fourth, illuminating them with the sun of Dharma: formerly a master, now of this Dharma, hence named 'Dharma master,' which is the practice-dharma taught. Fifth, revealing the Dharma master's mind: meaning an equal mind is a mind without bias, a vast mind, and an unperverted mind; 'wishing to make...' is the constant mind. Sixth, 'increasing' and so forth clarifies that the transformation through merit and wisdom increases the two adornments, meaning roots of good are merit. Seventh, 'for sentient beings' and so forth clarifies the marks of guiding; gathering treasures is the correct road shown. Eighth, practicing all practices with benefiting others foremost, thus being able to become a compassionate Dharma master. Ninth, transforming [others] to cause them to further attend upon other good friends, not confining them to oneself, being an unattached Dharma master; like Sudhana's spiritual benefactors directing him to seek others. Below, second, explaining the nurturing of roots of good, has six phrases: 1. relying on this gift of Dharma to skillfully gather the mind of the Buddha fruit; 2. thoroughly reaching the other shore; 3. relying on the gift of Dharma to skillfully cultivate the vajra bodhicitta; 4. accomplishing great vows; 5. relying on good friends to seek the Dharma with correct intent; 6. penetrating and comprehending the fruitional sphere; therefore causing the previous gift of Dharma to further expand. The essence of practice is concluded.