華嚴經探玄記 8.6.1

8.6.1

第二廣顯行相中有二：初別顯向前七十門大施之行別明迴向、後「此摩訶薩以如是等」下總結所為大喜迴向。 前中七十門，有開有合，至文當辨。 初施食內二：先明自施心離過、後「以此慧施」下正明以此施食善根迴向眾生。 但以法食者，依《阿含經》，出世間食有五種：一禪悅食、二願食、三念食、四解脫食、五法喜食。 永離揣食者，阿含世間食有四種，謂段、思、觸、識。 為化眾生，現受揣食者，令眾生成化身佛。 《攝論》云「為生施主善，但如來食時，諸天為受，施諸眾生令得成佛，故示現以手觸食。 」施食獲五果，經言得常命、色、力、安、無礙辯。 又《瑜伽》云「施飲食能感大力。 」問：若貧無多食，頗有得成大施行不？ 答：有。 如《大乘方便經》上卷云「若生貧窮家，是菩薩乃至乞食，若得一揣食，持用施僧、若施一人，不以為愧。 應作是念：『如佛所說，心增廣大，勝以財施。 』我財施雖少，以一切智心，願是善根成一切智，令諸眾生悉得寶手。 猶如如來以是緣故，具足施或禪定禪處。 是名菩薩行於方便。 」施飲中，迴向內得淨法愛是法喜食，法身柔濡是解脫食，三昧調心是禪悅食。 施味中，先舉所施、二善根迴向，於中得上味相甘露充滿者，是佛三十二相中上味相也。 經云「如來大牙復有甘露泉，但食入口悉為甘露。 」下諸迴向中悉以事同法，相似相類而成迴向。 三「是為」下結名。 施乘是令得代步喜，施衣令得蔽形喜，《瑜伽》施衣服能感妙色。 又若能新作衣成，持用供佛，有二種：一暫獻便取，得無量福； 二作時分施，亦得大福。 如今日午時以衣施佛，直至明日午時，若中間取，即是取佛物； 至期限滿取，即無失有福。 施華令得供養喜，又華令人喜。 施自身者，如《智論》第十三違羅摩菩薩施外道，有諸天遣自施福勝外道無量，如彼具說。 鬘嚴飾喜有二種：一貫華作環置於頭上、二以線穿華絡於身上，西國尚此也，施端正報。 香亦供養，戒德氛氳故同香也。 塗香亦嚴身。 床座令安穩喜。 上是初十也。 施住處及房舍，亦令安穩喜。 施燈明令破闇喜，近令得好色報、遠令眾生得佛慧光。 《瑜伽》施諸燈明能感淨明。 又《燃燈功德經》中，燒燈供養大滅罪生福，令發願言：「願能以大海為油、須彌為炷，燃大燈明，遍佛剎海，供養無休。 又願以法性為油、大智為炷，燃大悲為燈，普曜世間。 」故經云「淨信心為炷，慈悲為香油，正念為寶器，燃彼曜世燈。 」施湯藥令除病喜，自近得無病，如薄俱羅比丘五不死等； 遠得藥樹王身，又如藥王子，手觸疾病無不皆愈，死後取其燒處灰土亦能除疾，身疾既除心病亦遣。 施器令得盛貯喜。 施車令得運載喜，亦是代步。 《瑜伽》施車乘能感快樂，於中有三：先列五種福田、次列十種寶車、後隨田成施以善迴向。 此中施五田即為五段：初施佛及塔，有二種流類迴向，一約田相似迴向，如文，令眾生乃至云得諸如來無礙解脫一切種智等； 二約所施物相似迴向，令眾生攝取大乘等。 餘文中亦有約施心迴向，謂歡喜心施亦即隨發迴向等，竝通准之。 二施菩薩及善知識迴向。 三施佛大眾僧寶迴向。 四施聲聞緣覺迴向。 五施一切福田迴向。 菩薩十種道者，十度行乘，又十地道也。 四輪義，略作三門：初辨相者，一住正國輪。 《莊嚴論》第六云「有四種不放逸輪：一者勝土輪，土勝有五因緣，一易求，謂四事供身不難得故； 二善護，謂國王如法，惡人盜賊不得住故； 三善地，謂處所調和無疫癘故； 四善伴，謂同戒同見為伴侶故； 五善寂，謂晝日無喧夜絕聲故。 」二者善人輪，善人亦具五因緣：一多聞成就阿含故、二見諦得聖果故、三巧說能分別法故、四憐愍不貪利故、五不退無疲倦故。 三者自正輪，亦具五因緣：一善緣，妙法為緣故； 二善聚，福智具足故；

Second, within broadly explaining the characteristics of the practice, there are two parts: first, distinctively explaining the practices of the aforementioned seventy gateways of great giving and distinctively clarifying the dedications; second, below the phrase "this mahāsattva with such, etc.," generally concluding with the dedication of great joy for what has been done. Within the first, the seventy gateways have both divisions and combinations, which will be distinguished when arriving at the text. Within the initial giving of food, there are two parts: first, clarifying that one's own giving mind is free from faults; second, below "with this giving of wisdom," properly clarifying dedicating to sentient beings the roots of goodness from this giving of food. As for "only with the food of Dharma": according to the Āgamas, there are five kinds of supramundane food: 1. the food of dhyāna-joy, 2. the food of vows, 3. the food of mindfulness, 4. the food of liberation, and 5. the food of joy in the Dharma. As for "eternally free from solid food": in the Āgamas, mundane food has four kinds, namely: solid food, mental volition, sensory contact, and consciousness. As for "in order to transform sentient beings, manifesting the reception of solid food": it enables sentient beings to accomplish the nirmāṇakāya Buddha. The Mahāyānasaṃgraha says: "In order to give rise to goodness in the donor, only when the Tathāgata eats, the devas receive it for him and give it to sentient beings to make them attain Buddhahood; thus he manifests touching the food with his hand." Giving food obtains five fruits; the sūtras state that one obtains permanent life, physical color, strength, ease, and unhindered eloquence. Furthermore, the Yogācārabhūmi says: "Giving food and drink can induce great strength." Question: If one is poor and without much food, can one still accomplish the practice of great giving? Answer: One can. As the upper fascicle of the Upāyakauśalya Sūtra says: "If born into an impoverished household, even when begging for food, if this bodhisattva obtains a single morsel of food and offers it to the Saṃgha, or offers it to a single person, he does not feel ashamed. He should generate this thought: 'As the Buddha said, a mind that is enlarged and expansive surpasses giving wealth.' Though my material gift is meager, with a mind of sarvajñā I vow that this root of goodness may accomplish sarvajñā, causing all sentient beings to obtain jewel-like hands. Just as the Tathāgata, by this cause, fully completes giving or dhyāna and states of dhyāna. This is called the bodhisattva practicing upāya." Within giving drink, regarding the internal dedication: attaining pure love of Dharma is the food of joy in Dharma; the softness of the dharmakāya is the food of liberation; tuning the mind in samādhi is the food of dhyāna-joy. Within giving flavors: first, enumerating that which is given; second, dedicating the roots of goodness. Therein, obtaining the mark of superior taste filled with ambrosia is the mark of superior taste among the Buddha's thirty-two marks. A sūtra says: "The Tathāgata's great teeth also have an ambrosia spring; whatever food enters the mouth entirely turns into ambrosia." In all the dedications below, things are unified with the Dharma, and dedicating is accomplished through mutual resemblance and analogy. Third, below "this is," concludes the names. Giving mounts causes one to attain the joy of relieving travel on foot. Giving clothing causes one to attain the joy of covering the body. The Yogācārabhūmi states: "Giving clothing can induce an exquisite complexion." Furthermore, if one can make new clothing and offer it to the Buddha, there are two kinds: 1. offering it temporarily and then taking it back, which obtains immeasurable merit; 2. giving it for a specified time, which also obtains great merit. For instance, if one offers clothing to the Buddha at noon today until noon tomorrow, if one takes it back in the interim, that is taking the Buddha's property; if one takes it back when the time limit expires, there is no fault, and there is merit. Giving flowers causes one to attain the joy of making offerings; furthermore, flowers bring delight to people. Giving one's own body: as in fascicle 13 of the Dà zhìdù lùn, the Bodhisattva Velāma made offerings to non-Buddhists; devas dispatched him to give of himself, and his merit surpassed that of the non-Buddhists immeasurably, as fully stated there. Garlands for adornment have two kinds of joy: 1. stringing flowers into a circlet and placing it on the head; 2. threading flowers with cord and draping them over the body, which is esteemed in India; this is the retribution of giving handsome appearance. Incense is also an offering; because the virtue of the precepts is fragrant, it is likened to incense. Ointment also adorns the body. Couches and seats cause the joy of tranquility. The above are the first ten. Giving dwellings and rooms also causes the joy of tranquility. Giving lamps causes the joy of destroying darkness; immediately it causes one to obtain the retribution of fine complexion, and distantly it causes sentient beings to obtain the light of the Buddha's wisdom. The Yogācārabhūmi states: "Giving lamps can induce pure brightness." Furthermore, in the Dīpamkara-puṇya Sūtra, burning lamps as an offering greatly extinguishes sins and generates merit, causing one to make the vow: "May I be able to take the great ocean as oil and Mount Sumeru as the wick, lighting a great lamp to illuminate the sea of Buddha lands everywhere, making offerings unceasingly. Furthermore, may I take dharmatā as oil and great wisdom as the wick, lighting great compassion as a lamp to universally shine upon the world." Thus the sūtra says: "A pure mind of faith is the wick; / Loving-kindness and compassion are the fragrant oil; / Right mindfulness is the precious vessel / To kindle that lamp illuminating the world." Giving medicinal decoctions causes the joy of eliminating sickness; immediately, one personally attains freedom from disease, like the Bhikṣu Bakkula's five immunities from death, etc.; distantly, one attains the body of the King of Medicinal Trees, or like Bhaiṣajyarāja, whose hand-touch cured all illnesses without exception, and after whose death taking the ash and soil where he was burned could also eliminate diseases; once bodily sickness is removed, sickness of the mind is also dispelled. Giving vessels causes the joy of holding and storing. Giving carts causes the joy of carrying and conveying, and is also relieving travel on foot. The Yogācārabhūmi states: "Giving vehicles can induce joy." Therein are three parts: first, listing the five kinds of fields of merit; second, listing the ten kinds of precious carts; third, accomplishing the giving according to the field and dedicating with goodness. Herein, giving to the five fields comprises five sections: first, giving to the Buddha and stūpas, which has two kinds of analogical dedications: 1. dedication analogised to the field, as in the text, causing sentient beings up to attaining the unhindered liberation and sarvākārajñatā of all tathāgatas; 2. dedication analogised to the given objects, causing sentient beings to gather and take up the Mahāyāna, etc. In the remaining text there is also dedication based on the mind of giving, meaning giving with a joyful mind and thereupon dedicating accordingly, etc., which should all be understood similarly. Second, dedicating by giving to bodhisattvas and spiritual mentors. Third, dedicating by giving to the Buddha's great assembly, the Saṃgha jewel. Fourth, dedicating by giving to śrāvakas and pratyekabuddhas. Fifth, dedicating by giving to all fields of merit. The ten kinds of paths of a bodhisattva are the vehicles of the practice of the ten pāramitās, and also the paths of the ten bhūmis. For the meaning of the four wheels, we briefly make three sections: first, distinguishing their characteristics: 1. the wheel of dwelling in a proper country. Fascicle 6 of the Mahāyānasūtrālaṃkāra says: "There are four kinds of wheels of diligence: 1. The wheel of an excellent land: an excellent land has five causes and conditions: (1) easy to seek, meaning the four requisites for sustaining the body are not hard to obtain; (2) well-protected, meaning the king acts in accordance with Dharma, so evil people and thieves cannot dwell there; (3) good ground, meaning the location is temperate and free of epidemics; (4) good companions, meaning having companions of shared precepts and shared views; (5) good tranquility, meaning having no commotion by day and absolute silence at night. 2. The wheel of good persons: a good person also possesses five causes and conditions: (1) accomplished in extensive learning of the Āgamas; (2) having seen the truths and attained noble fruits; (3) skilled in speech and able to distinguish dharmas; (4) compassionate and not coveting gain; (5) non-regressing and tireless. 3. The wheel of self-rectification: it also possesses five causes and conditions: (1) good conditions, taking the wondrous Dharma as conditions; (2) good accumulation, being replete with merit and wisdom;