華嚴經探玄記 8.9

8.9

第二大段「此摩訶薩以如是」下總結所為。生喜迴向，於中有四：初結行所為、二「有來求者」下顯行成無失、三「菩薩爾時」下度行無失而生大喜、四「摩訶薩善根」下以所成喜行用將迴向。初中二：先約行結意、二「以大悲」下約心顯意。《瑜伽》三十九「又諸菩薩於諸有怨，以慈意樂而行慧施。於諸有苦，以悲意樂而行慧施。於諸有德，以喜意樂而行慧施。於諸有恩親善同意，以捨意樂而行慧施。當知亦名菩薩巧慧而行布施。」建立如來論者，上云受持諸佛本行，顯現諸佛本行，如行能說，故云立論。由立此論，令生不斷佛善也。下顯行成無失中二：初明三事成行無失，於中初明稱乞者意，離乖意失；二施心無悔，離雜念失；三捨一切等，明施物廣多，離匱乏失。二「於諸眾生」下重釋成，初釋上施心，視如一子，悲心深也。是我善知，荷其恩也。由初心故，長養大悲；由後心故，長喜心。俱由上二心，令悲喜不壞，依此悲喜廣行大施心也。下釋上以物豐遂求稱意欣悅。問：何菩薩見乞生喜，於財無染？答：以施行熟故、施障盡故。何者施障；《瑜伽》三十九云「又諸菩薩於施障及對治如實了知。施障有四：一先未串習、二施物尠闕、三耽著上妙物、四欣樂當來具足財果。一若諸菩薩現有種種可施財物，乞者現前而施心不發，即以正慧知我於施先未串習過失。決定知我先世於施未曾串習，致今有財乞者現前而施心不發。若今世不強施者，復來世定背施行，是故菩薩力勵思擇而行慧施。二乞者現前，由財物少施心不發。以正慧通達，或由我宿業有過失故、或由現在繫屬他故，令我現受飢渴等苦，不能益一切眾生。設令行施乃至殞殄猶為最勝，況有菜葉可以活命，是故忍苦而行慧施。三乞者現前，由可施物妙，施心不發。即以正慧通達，是我耽著過失。我今於苦妄生樂想，由此顛倒生當來苦，是故菩薩勵力行施。四若菩薩施已，欣樂當來大財利果，不求無上正等菩提，即以正慧通達是邪果見過失，觀彼諸行皆念念滅，所受用果速疾滅盡、速疾離散，是故滅彼樂邪果見施行，迴向無上菩提。」問：准此經中諸大菩薩財寶無盡、悲心復廣，如何世間猶有貧苦眾生類耶？答：依《攝論》，偈云「見業障礙善，厭現及惡憎，害他彼眾生，不感菩薩施。」此有五義：一菩薩見眾生貧不作惡業、富即作惡業；二眾生貧即修福、富即障善；三眾生貧即厭生死心現前、富即不厭；四眾生貧即慈善、富即憎惡他人；五眾生貧即不能害眾生命、富即損害他命。菩薩由見此五種義，令眾生百千萬劫常貧窮，不作惡業染著生死，不令眾生於一剎那富，放逸作惡墮四惡趣。是故《瑜伽》中於諸有情有安樂無利益菩薩亦不作。第三慶喜，文二：初勝喜資神。《丈夫行論》中菩薩喜樂過於世間及彼二乘涅槃之樂，此中但望世間超過；後「摩訶薩」下因喜增心，五句可知。第四善根迴向中有十句五對：一令離苦因果、二令得樂因果，上二對各先因後果；三境心、四心行、五分滿。上來廣顯行相，即眾生菩提迴向竟。自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚深。於中有二：初顯行心無念，總明迴向而無縛著；二「摩訶薩」下明於境無染，別顯迴向而無縛著。前中，以此迴向時，牒前行於身等不縛著，總明能迴向三業無念而成迴向。下別顯無念之相，於中二：初明無我等法想、後明無業報等念。前中，初九句明無我想。禪頭者，古人云：此名見一切生有形有體。今更問三藏法師，云此翻名生者。二「無有想」下十句五對明無法想：一離有無法想、二離三世流轉法想、三離常無常想、四離三界非界想、五亦離想離無想。上明能緣自體無想。下明能緣業用無念，謂不為想念所羈，名無縛著。遊空無礙而成迴向，故云無縛無著解脫心迴向。於中思及思報約意業，因業及業報約身語業。又業約似業，思約業體。如是無心無無心，而作如前大施迴向。自下明於境無染別明迴向，於中四：初別明無著、二「摩訶薩若於」下別明無縛、三「若於此法而不縛」下別明解脫心、四「摩訶薩以此一切善根」下別明迴向。初中，如是迴向時者，將欲別釋如前所作大迴向時常無緣念，是故今更重總牒之。下別顯無著，於中內是六根、外是六塵，緣是能緣、境是所緣，餘可知。二無縛中，先牒前無著者，依前起後也，謂心染於境名為著，境纏心為縛。《楞伽》云「心縛於境界，覺想智隨轉。」此之謂也。由貪著境深，是故心被境縛不得自在，今皆無也。於五蘊上各有三義：一不縛色者，是總顯無縛。不縛色取者，別約凡夫執取五蘊。不縛色滅者，別約聖人無取五蘊。又不縛不取者，不縛有也。不縛滅者，不縛無也。俱無執著，不為所縛。下明解脫心，於中三：初標，謂牒前起後。於此法者，於上五蘊有無法也。由本了彼法本自無縛、性本解脫，非今始脫，故云亦無有脫。次徵，下釋。先別釋於前有法之中性脫所由，謂此有法即無生滅等，故性自脫也。後「菩薩如是見法」下，別釋於前無法之中性脫所由。見法則非法，言語斷故，牒前有法即性自無。非法為法者，起後於無而亦性離，以不住無故不礙有也。前則有不有，故於有解脫；此則無不無，故於無解脫。由不壞業故具修行、不滯空故不同二乘，是故不退求一切智。餘句可見。四別釋迴向。先總，謂向種智；「以化眾生」下別顯。先問起後答，顯有十句，皆是教化眾生成此等事，故名迴向，可知。上來實際迴向竟。總是大段第二依身起行竟。

The second major section, from 'This mahāsattva, by such...' onward, concludes what is done. It is the dedication that engenders joy. Within this there are four [parts]: first, concluding what is done by the practice; second, from 'If there are those who come seeking...' onward, showing that the practice is accomplished without faults; third, from 'The bodhisattva at that time...' onward, crossing over the practice without faults and thereby engendering great joy; fourth, from 'the mahāsattva's roots of goodness...' onward, taking the accomplished joyful practice and dedicating it. Within the first there are two: first, concluding the intention in terms of practice; second, from 'with great compassion...' onward, revealing the intention in terms of mind. Fascicle thirty-nine of the Yogācāra[-bhūmi] says: 'Furthermore, toward enemies, bodhisattvas practice wise giving with the intentional disposition of benevolence. Toward those who suffer, they practice wise giving with the intentional disposition of compassion. Toward those with virtue, they practice wise giving with the intentional disposition of joy. Toward those with kindness, relatives, friends, and those of agreeable mind, they practice wise giving with the intentional disposition of equanimity. One should know this is also called a bodhisattva practicing giving with skillful wisdom.' As for 'establishing the discourse of the Tathāgata', it was stated above that they receive and uphold the fundamental practices of all Buddhas, and manifest the fundamental practices of all Buddhas; since they can expound in accordance with practice, it is called 'establishing discourse'. By establishing this discourse, they cause the Buddha's goodness to arise continuously. In the following part showing that the practice is accomplished without faults, there are two: first, clarifying that the three matters accomplish the practice without faults, within which it first clarifies conforming to the seeker's intention, free from the fault of going against their mind; second, giving with a mind without regret, free from the fault of mixed thoughts; third, renouncing all things and so forth, clarifying that the given items are abundant, free from the fault of deficiency. Second, from 'toward all sentient beings...' onward, it re-explains this accomplishment. First, it explains the aforesaid mind of giving: viewing them as like an only child, the mind of compassion is deep. [Regarding] 'they are my good friends', one bears their kindness. Due to the initial mind, great compassion is nurtured; due to the subsequent mind, the mind of joy grows. Together, due to the above two minds, compassion and joy are not impaired; based on this compassion and joy, they broadly practice the mind of great giving. Below, it explains that through the abundance of goods, desires are fulfilled and the mind is gratified and delighted. Question: Why is it that when a bodhisattva sees a seeker, they engender joy and have no taint toward wealth? Answer: Because the practice of giving is mature and the hindrances to giving are exhausted. What are the hindrances to giving? Fascicle thirty-nine of the Yogācāra[-bhūmi] says: 'Furthermore, bodhisattvas truly know the hindrances to giving and their antidotes. There are four hindrances to giving: first, not having practiced it habitually before; second, a scarcity and deficiency of goods to give; third, attachment to superior and fine things; fourth, delighting in the future fruit of complete wealth. First, if a bodhisattva currently possesses various kinds of wealth and property that could be given, yet when a beggar appears before them the mind of giving does not arise, they then, with correct wisdom, know: "This is my fault of not having practiced giving habitually before. I know with certainty that because I did not habituate giving in past lives, it results now in having wealth and a beggar appearing before me yet the mind of giving does not arise. If I do not forcefully give in this life, in future lives I will certainly turn my back on the practice of giving." Therefore, the bodhisattva makes vigorous effort, deliberates, and practices wise giving. Second, when a beggar appears before them, due to the scarcity of wealth and property the mind of giving does not arise. With correct wisdom they penetrate: "Either due to faults in my past karma, or due to being bound to others in the present, it causes me to presently suffer hunger, thirst, and other pains, unable to benefit all sentient beings. Even if practicing giving leads to my destruction, it is still supreme, let alone having vegetable leaves with which to stay alive." Therefore, they endure suffering and practice wise giving. Third, when a beggar appears before them, due to the fineness of the giveable things the mind of giving does not arise. They then, with correct wisdom, penetrate: "This is my fault of attachment. In the midst of suffering I now falsely generate the notion of pleasure; through this inversion, future suffering is produced." Therefore, the bodhisattva makes vigorous effort and practices giving. Fourth, if after giving, a bodhisattva delights in the future fruit of great wealth and advantage and does not seek unsurpassed, complete, and perfect bodhi, they then, with correct wisdom, penetrate that this is the fault of holding a view of false fruits. They contemplate that all those conditioned phenomena are destroyed moment by moment, and the enjoyed fruits perish swiftly and disperse swiftly. Therefore, they extinguish that practice of giving accompanied by the view of delighting in false fruits, and dedicate it toward unsurpassed bodhi.' Question: According to this sūtra, the great bodhisattvas have inexhaustible treasures and broad minds of compassion; why then are there still kinds of sentient beings in the world who are poor and suffering? Answer: According to the Mahāyānasaṃgraha, a verse says: 'Seeing that karmic obstacles obstruct goodness, / revulsion arises, as well as hatred; / and harming others—such sentient beings / do not induce the bodhisattva's giving.' Here there are five meanings: first, the bodhisattva sees that when sentient beings are poor they do not create bad karma, but when rich they do create bad karma; second, when sentient beings are poor they cultivate merit, but when rich goodness is hindered; third, when sentient beings are poor the mind of revulsion toward saṃsāra appears, but when rich they do not feel revulsion; fourth, when sentient beings are poor they are kind and good, but when rich they hate others; fifth, when sentient beings are poor they cannot harm the lives of others, but when rich they harm others' lives. Because the bodhisattva sees these five meanings, they cause sentient beings to remain poor for hundreds of thousands of myriads of kalpas, so they do not commit evil karma and become stained with saṃsāra, and do not cause sentient beings to become rich for even a single kṣaṇa, becoming heedless, committing evil, and falling into the four bad destinies. Therefore, in the Yogācāra[-bhūmi], where there is peace and happiness for sentient beings but no benefit, the bodhisattva also does not act. Third, rejoicing, in two parts of text: first, superior joy sustains the spirit. In the *Puruṣa-caryā-śāstra*, the bodhisattva's joy and bliss surpass the bliss of the mundane world and that of the nirvāṇa of the two vehicles; here it only surpasses the mundane world. Second, from 'mahāsattva' onward, the mind increases on account of joy; the five phrases can be understood. Fourth, within the dedication of roots of goodness, there are ten phrases in five pairs: first, causing them to leave behind the causes and effects of suffering; second, causing them to attain the causes and effects of happiness—the above two pairs each put cause first and effect second; third, object and mind; fourth, mind and practice; fifth, partial and complete. The above has broadly revealed the characteristics of practice; this concludes the dedication of sentient beings and bodhi. From here below, the third clarifies that practice supremely accords with the true: this is the dedication of the reality limit (bhūta-koṭi). Furthermore, previously it clarified that practice is vast; from here below it reveals that practice is profound. Within this there are two: first, showing that the practicing mind is devoid of conceptual thought, generally explaining dedication without bondage or attachment; second, from 'mahāsattva' onward, clarifying freedom from defilement regarding objects, specifically revealing dedication without bondage or attachment. In the first, since at the time of this dedication it takes up the preceding practice of not being bound or attached to the body and so forth, it generally explains that the three karmas capable of dedicating are devoid of conceptual thought and accomplish the dedication. Below, it specifically reveals the characteristics of being devoid of conceptual thought, within which there are two: first, clarifying the absence of notions of phenomena such as a self; second, clarifying the absence of thoughts of karma, retribution, and so forth. In the first, the initial nine phrases clarify the absence of the notion of a self. As for *chántóu* (jantu), the ancients said: 'This means seeing all living beings as having form and substance.' Now, asking the Tripiṭaka Master again, he said this is translated as 'living being' (jantu). Second, from 'having no notions...' onward, ten phrases in five pairs clarify the absence of the notion of phenomena: first, leaving behind the notion of existing and non-existing phenomena; second, leaving behind the notion of phenomena transmigrating through the three times; third, leaving behind the notion of permanence and impermanence; fourth, leaving behind the notion of the three realms and non-realms; fifth, also leaving behind notions and leaving behind non-notions. The above clarifies that the self-nature capable of taking an object is devoid of notions. Below, it clarifies that the karmic functions capable of taking an object are devoid of conceptual thought, meaning not being bound by notions or thoughts is called being without bondage or attachment. Roaming in emptiness without obstruction and accomplishing dedication, it is therefore called 'the dedication with a mind liberated, without bondage and without attachment'. Within this, intention and the retribution of intention are explained in terms of mental karma; causal karma and karmic retribution are explained in terms of bodily and verbal karma. Furthermore, karma is explained in terms of apparent karma, and intention is explained in terms of the substance of karma. Thus, without mind and without non-mind, one performs the great dedication of giving as before. From here below, clarifying freedom from defilement regarding objects specifically explains the dedication, within which there are four: first, specifically clarifying non-attachment; second, from 'If a mahāsattva, regarding...' onward, specifically clarifying non-bondage; third, from 'If regarding this phenomenon one is not bound...' onward, specifically clarifying the liberated mind; fourth, from 'If a mahāsattva, by all these roots of goodness...' onward, specifically clarifying the dedication. In the first, 'when making such a dedication' means that, about to specifically explain that at the time of making the great dedication as before one is constantly devoid of cognitive conditions and thoughts, it is therefore now summarized again. Below, it specifically shows non-attachment, within which the internal refers to the six sense faculties, the external refers to the six sense objects; the conditions refer to the subject taking conditions, and the objects refer to the objective sphere; the rest can be understood. In the second, non-bondage, first taking up the preceding non-attachment arises based on the preceding to initiate the subsequent: mind defiled by objects is called attachment, and objects entangling the mind is called bondage. The *Laṅkāvatāra* says: 'The mind is bound to sense objects; reflective perception and wisdom turn in accord with them.' This is what it means. Due to deep greedy attachment to objects, the mind is bound by objects and cannot attain mastery; now all of this is absent. Regarding the five aggregates there are each three meanings: first, 'not binding form' generally shows non-bondage. 'Not binding grasping of form' specifically concerns ordinary beings grasping the five aggregates. 'Not binding the cessation of form' specifically concerns noble ones having no grasping of the five aggregates. Furthermore, 'not binding and not grasping' means not being bound to existence. 'Not binding cessation' means not being bound to non-existence. Both are free from grasping and attachment, and are not bound by them. Below, it clarifies the liberated mind, within which there are three: first, marking, meaning taking up the preceding to initiate the subsequent. 'Regarding this phenomenon' refers to the phenomena of existence and non-existence in the above five aggregates. Because fundamentally one understands that those phenomena are fundamentally devoid of bondage and their nature is fundamentally liberated, not only now beginning to be liberated, it is therefore said 'there is also no liberation'. Next is the question, followed by the explanation. First, it specifically explains the reason why nature is liberated amidst the preceding existing phenomena: this existing phenomenon is itself without arising, ceasing, and so forth, hence its nature is self-liberated. Later, from 'When a bodhisattva thus sees phenomena...' onward, it specifically explains the reason why nature is liberated amidst the preceding non-existing phenomena. Seeing phenomena as non-phenomena, because the path of speech is cut off, takes up the preceding existing phenomena as having a nature that is inherently non-existent. 'Regarding non-phenomena as phenomena' initiates the subsequent: amidst non-existence one is also naturally separated; because one does not abide in non-existence, it does not obstruct existence. The former is existence that is non-existent, hence one is liberated from existence; the latter is non-existence that is not non-existent, hence one is liberated from non-existence. Because karma is not destroyed, one fully engages in practice; because one does not stagnate in emptiness, one is not the same as the two vehicles; therefore, without regressing, one seeks all-knowledge. The remaining phrases can be seen. Fourth, specifically explaining dedication. First is the general, meaning turning toward the knowledge of all aspects; from 'in order to transform sentient beings...' onward, it specifically reveals it. First it questions and then answers, revealing ten phrases, all of which mean transforming sentient beings to accomplish these matters, hence it is called dedication; it can be understood. The above concludes the dedication of the reality limit. In general, the second major section, 'arousing practice based on the body', is concluded.