大方廣佛華嚴經疏 12.39

12.39

第二「時諸菩薩」下，請分中二：先舉人標念、後「若世尊」下正顯問端。然句雖五十，問但四十，以第二十句是說意故。此四十問，望第一會有同有異，後二十句全同、前二十句大同小異。又復前後不同，初十句即前第三十海，前會即總說所觀深廣。此則別說如來依正，以前會中為總故，此會別顯信所依故。故前會皆致海言，此中但云剎等。第二十句前名菩薩十海，此列住等行位。前通諸會，總顯圓融行布因故；此約當分，欲顯差別因之相故。後二十句雖則全同，前總、此別。又前即所信，今辨所成，欲顯所信所成體無異故，文句全同。若唯約義，亦可分三，謂初十句，問佛德應機無方大用，辨因所依果。次十句，問菩薩行位，即果所成因。後二十句，佛果勝德，顯因所成果。是則以佛為緣而起於因，還以此因而成於果，是此分之大意也。故論云「多聞熏習，無不從此法身流，無不還證此法身。」即其義也。今取文義俱便，大分為二：初十句直爾疑問、後三十句引例請問。義不異前，然所依所成文應互有，但是影略，不欲繁辭，故初會直爾興問即此中引例，此中引例即彼直問。又前但明一重所信，故合三十句果；今為分二段，故間之以因。今初十句，先總顯請意、後「開示」下別列所疑。十句依正間問者，正報應機必依剎故，亦表依正無障礙故。五句依者，一剎類、二莊嚴、三清淨、四體性、五成就。上五即前二海，廣如四五二品。其佛住等五句，即正報大用。一佛身遍住諸剎，佛心常住大悲；二所具功德，及所證法性；三隨機說法；四作用威光；五修行得證現成菩提。然此五即前會七海，一即佛海；二即解脫海；三即演說海；四即變化海；五即名號及壽量海、波羅蜜海。其眾生海但是所化，故略不舉，含諸海中。此之十句，下有言說及現相答，至下當知。第二「如十方」下引例請問。文分為三：初十句標彼說意，明其有悲；後三十句舉彼所說，顯其有智；末後一句結以正請。彼佛既爾，此亦宜然。初中，初句總，謂令諸菩薩行願成就故。餘九為別：一上繼佛種。二云何繼？以救眾生故。三云何救？令離惑故。四如何救？知彼根行故。五以何救？說法藥故。六成何益？一除集諦染、二決道諦疑、三拔苦希望、四證滅愛處故。又成菩薩行具悲智也。具此悲智何所為耶？令佛種不斷。佛種不斷有何相耶？謂成三德，救護眾生成就恩德、永斷煩惱成於斷德、了知諸行成於智德。諸行有三：一者心行、二所行行、三所了行。謂一切行無常無相，即所了也。云何救護？演說諸法。云何永斷？淨諸雜染。永斷煩惱，種現雙亡。除諸雜染，謂唯現惑。云何成智？謂永斷疑網。智成何益？斷諸希望。惑除何益？滅諸愛著。一切著者，著有著空、著行著果。不著諸法，正智現前，悲救眾生，佛種不斷，是菩薩之要也，諸佛之本意也。所陳諸問，一一皆有斯益。又釋：一切菩薩是所成就。云何成就？不斷佛種即自成就，救護眾生成就於他。云何救護？謂離二障，永斷煩惱無煩惱障，了知一切無所知障。以何方便能斷二障？謂說諸法，此煩惱障。其相云何？謂愛與見。除諸雜染絕愛煩惱，永斷疑網絕見煩惱。此所知障其相云何？謂於境不了，有所希望，法執未忘，一切生著。今相無不了何所希望，達法性空當何所著。二障既寂，二智現前，成菩提涅槃，謂不斷佛種，則菩薩成就矣。

Second, under "At that time the bodhisattvas...", the section on requesting contains two parts: first, identifying the persons and marking their thoughts; and then, under "May the Bhagavat...", directly showing the points of inquiry. Although there are fifty phrases, there are only forty questions, because the twentieth phrase represents the intention to expound. Compared to the first assembly, these forty questions have similarities and differences: the latter twenty phrases are identical, while the former twenty phrases are largely the same with minor differences. Moreover, earlier and later parts differ: the first ten phrases correspond to the thirty seas mentioned before; the previous assembly spoke generally of what is contemplated as deep and broad, whereas here it speaks particularly of the Tathāgata's environment and person, because the previous assembly was general, while this assembly specifically reveals the basis of faith. Therefore, the previous assembly repeatedly used the word "sea", whereas this one merely speaks of lands and so forth. The second set of ten phrases was previously called the bodhisattvas' ten seas, but here it lists the stations of practice such as the abodes. The previous one applied across the various assemblies to generally reveal the cause in terms of both perfect interpenetration and graded arrangement; this one, focusing on its own proper scope, intends to reveal the marks of differentiated causes. Although the latter twenty phrases are completely identical, the former was general, while this is specific. Furthermore, the former was what is believed, while this discerns what is accomplished; intending to show that the essence of what is believed and what is accomplished are not different, the text and phrases are completely identical. If considered solely in terms of meaning, it can also be divided into three parts: the first ten phrases ask about the Buddha's boundless great function of responding to capacities, discerning the fruit upon which the cause relies; the next ten phrases ask about the bodhisattva stations of practice, which is the cause accomplished by the fruit; the final twenty phrases ask about the superior virtues of the Buddha's fruit, revealing the fruit accomplished by the cause. Thus, taking the Buddha as the condition to give rise to the cause, and returning to this cause to accomplish the fruit—this is the main purport of this section. Therefore the treatise says: "Extensive hearing and perfuming all flow from this dharmakāya, and all return to witness this dharmakāya"—this is precisely its meaning. Now, accommodating both text and meaning, it is divided broadly into two: the first ten phrases directly raise the doubts; the following thirty phrases cite precedents to ask. The meaning does not differ from before. However, the text for what is relied upon and what is accomplished ought to be present in both; they merely mutually imply each other to avoid redundant wording. Thus, the direct raising of questions in the first assembly is the citation of precedents here, and the citation of precedents here is the direct inquiry there. Furthermore, the former only clarified a single tier of what is believed, so it combined thirty phrases on the fruit; here, to divide it into two sections, it interpolates the cause between them. Now, regarding the first ten phrases: first, it generally reveals the intention of the request; next, under "reveal and explain...", it individually lists what is doubted. As for asking alternately about the environment and the person across the ten phrases: the primary recompense responding to capacities must rely upon a land, and it also expresses that the environment and the person are unobstructed. The five phrases on the environment are: first, the types of lands; second, adornments; third, purity; fourth, essential nature; fifth, accomplishment. The above five correspond to the previous two seas, as explained at length in chapters four and five. The five phrases on the Buddha's dwelling and so on are the great functions of the primary recompense: first, the Buddha's body dwelling pervasively in all lands, and the Buddha's mind constantly abiding in great compassion; second, the virtues possessed and the dharmatā realized; third, expounding the Dharma according to capacities; fourth, working operations and majestic brilliance; fifth, cultivating practice, attaining realization, and presently accomplishing bodhi. Yet these five correspond to the previous assembly's seven seas: the first is the Buddha-sea; the second is the liberation-sea; the third is the proclamation-sea; the fourth is the transformation-sea; the fifth consists of the sea of names and life-spans, and the sea of pāramitās. The sea of sentient beings is merely those to be transformed, so it is omitted and subsumed within the other seas. For these ten phrases, there are verbal and manifesting responses below, as will be known below. Second, under "Just as in the ten directions...", citing precedents to ask. The text is divided into three: the first ten phrases indicate their intention to expound, showing that they possess compassion; the subsequent thirty phrases cite what they expounded, showing that they possess wisdom; the final phrase concludes with the formal request. Since those Buddhas are thus, this one should also be likewise. In the first part, the first phrase is general, meaning to bring about the accomplishment of the bodhisattvas' practices and vows. The remaining nine are specific: first, to carry on the Buddha lineage above. Second, how is it carried on? By rescuing sentient beings. Third, how are they rescued? By causing them to leave behind afflictions. Fourth, in what manner are they rescued? By knowing their faculties and practices. Fifth, by means of what are they rescued? By preaching the medicine of the Dharma. Sixth, what benefits are accomplished? First, eliminating the defilements of the truth of origin; second, resolving doubts regarding the truth of the path; third, uprooting desires of suffering; fourth, realizing the locus of the cessation of craving. Furthermore, it accomplishes bodhisattva practice fully endowed with compassion and wisdom. Being endowed with this compassion and wisdom, what is its purpose? To ensure the Buddha lineage is not severed. What are the marks of the Buddha lineage not being severed? It refers to accomplishing the three virtues: rescuing and protecting sentient beings accomplishes the virtue of beneficence; eternally severing afflictions accomplishes the virtue of abandonment; knowing all actions completely accomplishes the virtue of wisdom. Actions are threefold: first, mental actions; second, actions performed; third, actions understood—that is, understanding that all conditioned things are impermanent and markless is what is understood. How does one rescue and protect? By proclaiming all dharmas. How does one eternally sever? By purifying all defilements. Eternally severing afflictions means both seeds and manifestations are extinguished. Eliminating all defilements refers only to manifest afflictions. How does one accomplish wisdom? By eternally severing the net of doubts. What is the benefit of accomplished wisdom? Severing all desires. What is the benefit of eliminating afflictions? Extinguishing all craving attachments. "All attachments" means clinging to existence, clinging to emptiness, clinging to practice, and clinging to fruit. By not clinging to any dharmas, correct wisdom manifests, compassion rescues sentient beings, and the Buddha lineage is not severed; this is the essential point of the bodhisattva and the original intent of all Buddhas. Every single question presented brings such benefit. Another explanation: all bodhisattvas are what is accomplished. How are they accomplished? Not severing the Buddha lineage is self-accomplishment; rescuing and protecting sentient beings is accomplishing others. How are they rescued and protected? It refers to separating from the two hindrances: eternally severing afflictions leaves one free of the affliction hindrance; knowing all leaves one free of the hindrance of the knowable. By what skillful means can one sever the two hindrances? It refers to expounding all dharmas, which cuts this affliction hindrance. What are its marks? They are craving and views. Eliminating all defilements terminates the affliction of craving; eternally severing the net of doubts terminates the affliction of views. What are the marks of this hindrance of the knowable? It refers to not fully understanding objects, having desires, not yet forgetting grasping at dharmas, and generating attachment to everything. Now, with no marks not fully understood, what would there be to desire? Understanding that the dharmatā is empty, to what should one cling? Once the two hindrances are stilled, the two wisdoms manifest, accomplishing bodhi and nirvāṇa; this is called not severing the Buddha lineage, and thus the bodhisattva is accomplished.