華嚴經探玄記 3.11

3.11

Fourth, as for the four intentions: The twelfth fascicle of the Samuccaya states: 'Because of these four intentions, in the Vaipulya division, whatever intentions all Tathāgatas have should be resolved accordingly.' Moreover, the thirteenth fascicle of the Mahāyānasūtrālaṃkāra states: 'The Buddhas' exposition of the Dharma does not depart from four intentions.' The fifth fascicle of the Mahāyānasaṃgraha states: 'By this, one resolves the one equal intention of all Buddhas' verbal teachings, as when it is said: "In the past, at that time and in that portion, I myself was named the Samyaksaṃbuddha Vipaśyin."' Asvabhāva's commentary states: 'This means that because all Buddhas are mutually similar through their provisions and the like, he said that [Vipaśyin] was myself; it is not that the ancient Buddha Vipaśyin is the Śākyamuni of today.' In the Laṅkāvatāra it is explained in terms of four meanings: first, identity of letters; second, identity of speech; third, identity of body; and fourth, identity of Dharma; therefore he said he was that [Buddha], whereas in reality he was not that [Buddha]. Second, the intention regarding a different time: as when it is said that if one recites the name of the Tathāgata Prabhūtaratna, one will have already attained determination toward unexcelled, perfect bodhi, and again that merely by making a vow, one will attain rebirth in the Land of Utmost Bliss. Asvabhāva's commentary states: 'This means that in order to encourage the lazy who cannot study the Dharma with diligence, he made this statement. This intention is to nurture their previous roots of goodness, just as in the world it is said that merely from one coin one obtains a thousand.' The Mahāyānasūtrālaṃkāra explains: This is because it is attained at a different time. The explanation says: One will obtain that thousand later, at a different time. Third, the intention regarding a different meaning: as when it is said that if one has already served as many Buddhas as there are sands in the Gaṅgā, only then will one be able to understand the meaning in the Mahāyāna Dharma. Asvabhāva's commentary explains the intention as referring to the Mahāyāna of realization, not the Mahāyāna of the teachings, which is why he made this statement. The Mahāyānasūtrālaṃkāra states: 'As when the Buddha said that all things are without intrinsic nature and without arising.' The explanation says: This is spoken in terms of realizing non-arising. Fourth, the intention regarding the person's inclination: as when he first praises giving for an individual and later turns to disparage it; śīla and a portion of cultivation should also be understood in the same way. Asvabhāva's commentary states: 'First he praises giving for the sake of the stingy, and later he disparages giving for the sake of those fond of giving; the remaining [trainings of] precepts and cultivation are also like this.' The Mahāyānasūtrālaṃkāra states: 'Because they are satisfied with obtaining a small good, he therefore praises and disparages.'