華嚴經探玄記 8.5

8.5

三諸門者，有五重：初一約麁報，謂有彼寶能遮四十里雨等，是相似七寶，如《薩遮尼經》（云云）。二約細報，謂實報金輪王，七寶如前辨。三約行緣，謂菩薩輪王七寶等物，皆是菩薩淨業所起，堪為菩薩修行所用。准有五義：一令菩薩不生愛染、二令成施行、三滿乞者意、四令乞者發心修行、五堪令教化眾生。故《智論》十二云「寶有三種：一人中寶，能雨物，如輪王寶等；二天寶，能解語使喚等；三菩薩寶，能說法化眾生等」故也。四約深報，謂如圓教世界性等已上、有萬子已去輪王所有寶等，如白淨寶網轉輪聖王有錠光頗梨珠，照十佛剎塵數世界海，以一恒河沙金轉輪王善根所生如是等。五約行德，如下經云「波羅蜜金輪諸通為象寶，神足為馬寶，淨慧無上殊妙行為女寶，四攝寶藏臣方便，主兵寶無上轉輪王。」今此文中據後三門所說，以於無盡法界中成普賢無邊行海故。後「此摩訶薩」下明正報殊倫。那羅延，此云堅牢力，依《俱舍》，能持一大千界風輪是那羅延量。依《涅槃經》校量可知。二依身起行中三：初略標行事、二「摩訶薩如是諸善根迴向已作如是念」下廣顯行相、三「摩訶薩以此善根迴向時」下行極契真。前二即是菩提眾生迴向、後一即是實際迴向。又前二是廣大迴向、後一甚深迴向。初中有三：先略標七十事所施之物，從飲食至床座，十；從住處至蓋（二十）；從幢至眼（三十）；從耳至肉（四十）；從心至爪（五十）；從為法投火至以身覆佛（六十）；從以身施一切至悉能捨離（為七十）。於中有內施、外施、內外施。又財、法、無畏。代命救殘是無畏施。斷殺有二，望所殺是無畏；望能殺，令持五戒等是法施，普告佛名亦是法施。又釋：此等既並是法門，是故俱通三施也。又此竝是無盡法界大緣起門普賢無礙自在之行，以是等若內若外、情非情物及法門行，盡以施與於一眾生，如一眾生一切亦爾。於一世界一微塵處施一切眾生，一切塵處皆亦如是。如一世界，虛空法界等一切世界處皆亦如是頓成大施，於一剎那即遍如是法界世界行此施行。如是念念盡前後際，一切諸劫、一切剎那皆亦如是。此一菩薩以滿法界身備起如是無邊大施，仍有純雜門別。若約純以施眼門者，即見如上一切處、一切時、一切物、一切田唯施於眼，畢竟不見所餘諸門。何以故？餘門不觀如虛空故。即此一門遍法界故，不見施眼之初際，亦不見施眼之後際，以無始終故。餘門亦爾，隨其純雜皆悉不同，可准思之。二「若諸眾生」下明對田成施。三「作如是念」下顯施所為中有八句。有人解云：此攝取佛果三堅是迴向菩提。今謂此文猶辨菩薩攝取，稱法界之依正，在此堅固善根門內令具勝行之緣，更得成稱法界之行。勝人是國中人，眷屬是己眷屬，餘文可見。

Third, the various approaches: there are five tiers. The first is in terms of coarse retribution: namely, having treasures capable of shielding against forty li of rain and so forth; these are semblance seven treasures, as in the Satyaka-nirgrantha Sūtra (and so on). The second is in terms of fine retribution: namely, the real retribution of a golden wheel-turning king, whose seven jewels are as distinguished above. The third is in terms of the conditions for practice: namely, the seven treasures and other articles of a bodhisattva wheel-turning king are all produced by the pure karma of the bodhisattva and can be used for the bodhisattva's cultivation. Following [this], there are five meanings: first, causing the bodhisattva not to generate attachment; second, causing the practice of giving to be accomplished; third, fulfilling the wishes of beggars; fourth, causing beggars to generate the aspiration and engage in practice; fifth, being suitable for teaching and transforming sentient beings. Therefore, the twelfth fascicle of the Dà zhìdù lùn states: "There are three kinds of jewels: first, human jewels, which can rain down things, like the treasures of a wheel-turning king and so forth; second, heavenly jewels, which can understand speech and carry out commands; third, bodhisattva jewels, which can preach the Dharma and transform sentient beings," and so forth. The fourth is in terms of profound retribution: namely, the treasures and so forth belonging to wheel-turning kings from above the nature of realms in the Perfect Teaching up to those possessing ten thousand sons, such as the pure white jewel-net wheel-turning sage king possessing a Dīpaṅkara crystal jewel that illuminates world-oceans as numerous as the dust motes of ten Buddha-kṣetras, produced by the roots of goodness of a wheel-turning king of golden sands of a single Ganges, and so forth. The fifth is in terms of the virtues of practice: as the subsequent sūtra says, "The golden wheel of the pāramitās, the various supernormal knowledges as the elephant jewel, the bases of supernormal power as the horse jewel, the unsurpassed, exquisitely wondrous conduct of pure wisdom as the woman jewel, the skillful means of the treasure-treasury minister of the four means of attraction, and the supreme wheel-turning king as the general jewel." Now, in this text, it is expounded based on the latter three approaches, because it accomplishes Samantabhadra's boundless ocean of practices within the inexhaustible dharmadhātu. Next, from "this mahāsattva" onward explains the peerless virtue of his direct retribution. "Nārāyaṇa" is translated here as "firm and solid strength"; according to the Abhidharmakośa, the capacity to support the wind-wheel of a great trichiliocosm is the measure of a Nārāyaṇa. This may be known from the calibration in the Nirvāṇa Sūtra. Within the second part, initiating practice based on the body, there are three sections: first, briefly designating the acts of practice; second, from "having dedicated all such roots of goodness, the mahāsattva generates this thought" onward, extensively revealing the characteristics of practice; third, from "when the mahāsattva dedicates with these roots of goodness" onward, practice reaches ultimate accord with reality. The former two are dedication toward bodhi and sentient beings; the latter one is dedication toward the limit of reality. Furthermore, the former two are vast dedication, and the latter one is profound dedication. In the first section there are three points: first, briefly designating the seventy objects given—from food and drink to bed and seat, ten; from dwelling place to canopy, (twenty); from banner to eyes, (thirty); from ears to flesh, (forty); from heart to claws, (fifty); from casting oneself into fire for the Dharma to covering the Buddha with one's body, (sixty); from giving one's body to all to being completely able to renounce, (making seventy). Among these, there is internal giving, external giving, and internal-and-external giving. Furthermore, there is giving of wealth, of Dharma, and of fearlessness. Sacrificing one's life to rescue the disabled is the giving of fearlessness. Severing killing has two aspects: in view of the one being killed, it is fearlessness; in view of the killer, causing them to maintain the five precepts and so forth is the giving of Dharma, and universally proclaiming the Buddha's name is also the giving of Dharma. Another explanation: since these are all doorways to the Dharma, they all partake of the three kinds of giving. Furthermore, these are all the unhindered and sovereign practices of Samantabhadra within the great gate of conditioned origination of the inexhaustible dharmadhātu: using these internal or external, sentient or insentient things, as well as the practices of the Dharma doorway, giving them completely to a single sentient being, and just as to a single sentient being, so it is to all. Giving to all sentient beings in a single paramāṇu of a single world, it is also thus in every dust mote. Just as in a single world, so it is throughout all worlds of empty space and the dharmadhātu, simultaneously accomplishing great giving; in a single kṣaṇa, one traverses the worlds of the dharmadhātu practicing this giving. In this way, thought-moment after thought-moment exhausting the anterior and posterior limits, through all kalpas and all kṣaṇas, it is also thus. This single bodhisattva, with a body filling the dharmadhātu, fully sets in motion such boundless great giving, yet with distinctions between pure and mixed approaches. If in terms of the purely giving-of-eyes approach, one sees only the giving of eyes in all the aforementioned places, times, things, and fields, and completely does not see the remaining approaches. Why? Because the remaining approaches are not contemplated, being like empty space. Since this single doorway pervades the dharmadhātu, one does not see the initial boundary of giving eyes, nor does one see the final boundary of giving eyes, because there is neither beginning nor end. The other approaches are also like this; each differs according to whether it is pure or mixed, which may be inferred accordingly. Second, from "if all sentient beings" onward explains accomplishing giving with respect to the field. Third, from "generates this thought" onward reveals what the giving is done for, which contains eight phrases. Someone explained: "This gathering of the three stabilities of the Buddha-fruit is dedication toward bodhi." I now say: this text still distinguishes the bodhisattva's gathering of the objective and subjective retributions that conform to the dharmadhātu; within this gate of firm roots of goodness, it causes him to be endowed with conditions for superior practices, further enabling the accomplishment of practices that conform to the dharmadhātu. The "superior people" are the people of the country; the "retinue" is his own retinue; the remainder of the text is clear.