大方廣佛華嚴經疏 15.16

15.16

第二文殊答中，文分為二：第一歎問成益。饒益者，利益也。安隱者，安樂也。利樂者，即上二也。《佛地論》第七有五重釋。利樂之義，已見〈光明覺品〉。第二「佛子」下正酬其問。於中二：先標因成德，酬其舉德；後指事顯因，酬其徵因。今初，先標其因，謂善用其心。心覺神明之奧，心正則萬德攸歸。言善用者，即後歷緣巧願，觸境入玄，如上所辨。「則獲」下顯所成德，初總、後別。總謂一切勝妙功德，皆因用心，一百一十門德，何足難就？可謂一言蔽諸，勝謂獨尊，妙謂離相。又德無不備云勝，障無不盡名妙。此之總句，亦即酬上十種三業之總句也。餘九別顯，句雖有九，義亦有十，如次酬上十段之德。一於諸佛法心無所礙者，即初第一堪傳法器德，念慧覺悟皆具足故。二住去來今諸佛之道，即上成就眾慧，三世諸佛唯以佛慧為所乘故。三隨眾生住恒不捨離，即上具道因緣，成就種性欲樂方便，常以眾生為所緣故。四如諸法相悉能通達，即十善巧義無惑也。五斷一切惡，即七覺三空，揀擇棄惡無越此故。六具足眾善，即六度四等。七當如普賢色像第一，由此故得十王敬護。八一切行願皆得具足，即是前文成就十力，得佛果位方具足故。故晉經無此一句，而有成就如來一切種智。斯為十種智力，定無惑也。唯此一段望前不次，以內具種智、外具色相，此二同在果圓，前後無在，或譯者不迴。九於一切法無不自在故，能與物為依為救、為炬為明。十而為眾生第二導師，即是上文於眾超勝，上求第一唯佛一人，今纔發心則道亞至尊，故云第二。然舊經中亦云而為眾生第一尊導，故知第二，譯者意也。第二「佛子云何」下指事顯因。於中三：初總徵、次別顯、後總結成益。二別顯中，五門分別：一總明大意文中，總有一百四十一願。菩薩大願深廣如海，應如迴向，非止爾也。此蓋示於體式，餘皆倣此。又非無表。一百者，十信圓融，一一具十也。四十一者，即四十一位也。明此諸位所有惑障由此能淨，所有勝行由此能行故。二通顯文旨。然此諸願句雖有四，事但有三，義開為六。言三事者，謂初句願所依事，次句願所為境，後二句是願境成益。開為六者，初事有二：一者內，謂菩薩自身根識等，經云「菩薩等」故；二者外，謂他身或依正資具等，經云「在家等」故。次事亦二種：一能發願者；二所願眾生，經云「當願眾生」故。後事亦二：一者自益，由此諸願成前諸德故；二者益他，由此發願願眾生故。此後二句，或前句是因、後句是果，如云「所行無逆，成一切智」等；或二俱是因，如云「巧事師長，習行善法」等；或二俱佛果，如云「永離煩惱，究竟寂滅」等；或俱通因果，如云「以法自娛，了妓非實」等。或三四二句共成一句，如云「演說種種無乖諍法」等。亦可後二句中，初句所入法，如云「知家性空」等；後句所成益，「免逼迫」等，以不必具，故合為一。三別開義類。然上三事中，願所依事雖有多類，不出善惡依正內外，隨義準之。二願所為境，其一一願盡該法界，一切有情不同權小談有藏無故。又願即是行，成迴向故。一一皆成所行清淨善業行故，如云「知家性空」，則菩薩之心必詣空矣。三願所為境。成利益中，由願於他成種種德，自獲如前所說功德。然有二義：一通、二別。通則隨一一願成上諸德，斯為正意。二別顯者，如願於他得堅固身、心無所屈，則自必成十種三業離過成德之德也。二願於他具足成滿一切善法，則自成就堪傳法器。三願於他深入經藏智慧如海，則自成眾慧。四願於他具諸方便得最勝法，則自成就具道因緣。五願於他語業滿足巧能演說，則自成就十善巧德。六願於他得善意欲洗除惑垢，則自成七覺三空。七願於他所作皆辦具諸佛法，則自成滿菩薩行德。八願於他捨眾聚法成一切智，則自成就如來十種智力。九願於他皆如普賢端正嚴好，則自成就十王敬護。十願於他統理大眾一切無礙，則自成饒益為依救德。十一願他得第一位入不動法，則自成就超勝第一德。以斯十一配上答中總別十一段，文並可知。通別交絡，應成四句，謂一切願成一德、一切願成一切德等，以因願一多相即故，成德亦一多鎔融。四對辨成例。謂若以初後二事相對辨例，略有十例：一會事同理例，如菩薩在家，事也；性空，理也。二處染翻染例，如若得五欲，染也；拔除欲箭，翻染也。三相似類同例，如若有所施，令一切能捨等。四世同出世例，如上升樓閣，願升正法樓等。五以因同果例，如正出家時，願同佛出家等。六捨偽歸真例，如著瓔珞，願到真實處等。七以人同法例，如見病人，願離乖諍等。八以境成行例，如見涌泉，願善根無盡等。九以妄歸真例，如見婆羅門，願離惡等。十以近同遠例，如受和尚教，願到無依處等。

Second, within Mañjuśrī's reply, the text is divided into two parts: first, praising the questions as effecting benefit. "Benefiting" (饒益) means bringing benefit (利益). "Pacifying" (安隱) means bringing peace and happiness (安樂). "Benefiting and gladdening" (利樂) refers to the above two. The seventh fascicle of the Buddhabhūmi-sūtra-śāstra has a fivefold explanation. The meaning of benefiting and gladdening has already appeared in the 'Chapter on Enlightenment by Light'. Second, from "Son of the Buddha" onwards, he directly answers his questions. Within this, there are two parts: first, indicating the cause that accomplishes the virtues, to answer his presentation of virtues; second, pointing to the matters to reveal the cause, to answer his inquiry into the causes. Now for the first: he first indicates the cause, which is to say, "skilfully using one's mind." The mind is the profundity of spiritual awareness; when the mind is correct, all virtues return to it. Saying "skilfully using" refers to the subsequent skilful vows made through encountering conditions, touching objects and entering the profound, as discussed above. From "will attain" onwards reveals the virtues that are accomplished, first generally and then specifically. In general, it means that all supreme and wondrous merits and virtues are caused by the use of the mind; why should the one hundred and ten gates of virtue be difficult to achieve? It can be said that one word covers them all. "Supreme" means uniquely revered; "wondrous" means free from marks. Furthermore, that virtues are fully complete is called "supreme," and that obstacles are completely exhausted is called "wondrous." This general phrase also answers the general phrase of the ten kinds of threefold karma above. The remaining nine specifically reveal them; although there are nine phrases, their meanings also comprise ten, which correspond in sequence to the virtues of the ten sections above. 1. "In the teachings of all Buddhas, their minds are free from obstruction" is the first virtue above of being a fit vessel for transmitting the Dharma, because mindfulness, wisdom, and awakening are all fully complete. 2. "Dwelling in the path of the Buddhas of past, future, and present" is the above accomplishment of manifold wisdoms, because the Buddhas of the three periods of time only take the Buddha-wisdom as their vehicle. 3. "Dwelling with sentient beings, never abandoning them" is the above equipping of the causes and conditions of the path, accomplishing their lineage, desires, joys, and skilful means, because they always take sentient beings as their objective condition. 4. "Being able to fully penetrate the marks of all dharmas as they are" is the meaning of the ten masteries without delusion. 5. "Severing all evil" refers to the seven factors of awakening and the three types of emptiness, for selecting and abandoning evil does not exceed these. 6. "Fully completing all good" refers to the six perfections and the four immeasurables. 7. "Being like Samantabhadra, foremost in physical form"—by this they obtain the reverent protection of the ten kings. 8. "Fully completing all practices and vows" is the accomplishment of the ten powers in the preceding text, for they are fully completed only upon attaining the station of the Buddha fruit. Therefore, the Jin translation lacks this single phrase, yet has "accomplishing the Tathāgata's knowledge of all aspects." That this refers to the ten powers of wisdom is beyond doubt. Only this single section is out of order with respect to the preceding: because internally possessing the knowledge of all aspects and externally possessing physical marks are both equally within the full fruition of the fruit, their precedence does not matter, or perhaps the translator did not rearrange them. 9. "Being completely unobstructed in all dharmas"—therefore they are able to be a refuge and a saviour, a torch and a light for beings. 10. "And serving as a second guide for sentient beings" is the above virtue of surpassing the multitude. Above, when seeking the foremost, there is only the Buddha alone; now, having just generated the mind [for bodhi], one's path is second only to the Most Honoured One, hence it is called "second." However, the old sūtra also says, "and serving as the foremost and revered guide for sentient beings"; thus we know that "second" was the translator's idea. Second, from "Son of the Buddha, how..." onwards points to the matters to reveal the cause. Within this, there are three parts: first, a general inquiry; next, specific expositions; and finally, a general conclusion establishing the benefit. Within the second, the specific expositions, there are five sections of distinction: 1. A general explanation of the overarching meaning. In the text there are one hundred and forty-one vows in total. The bodhisattva's great vows are deep and vast like the ocean; they should be like the dedication of merit, not stopping at merely these. These merely show the basic form, and the rest should all follow this model. Moreover, they are not without symbolic expression. "One hundred" represents the perfect interpenetration of the ten stages of faith, each possessing ten. "Forty-one" represents the forty-one stations. This shows that all the delusive obstacles of these stations can be purified through this, and all supreme practices can be practised through this. 2. A comprehensive elucidation of the textual purport. Although each of these vows consists of four phrases, there are only three matters, which unfold into six meanings. The "three matters" are: the first phrase is the matter upon which the vow relies; the next phrase is the object for which the vow is made; and the latter two phrases are the benefit effected for the object of the vow. Unfolding into six: the first matter has two aspects: first, internal, namely the sense organs, consciousness, and so forth of the bodhisattva's own body, as the sūtra says "the bodhisattva and so forth"; second, external, namely others' bodies, or the primary and secondary rewards, material provisions, and so forth, as the sūtra says "at home and so forth." The second matter also has two types: first, the one able to generate the vow; second, the sentient beings for whom the vow is made, as the sūtra says "they should vow that sentient beings..." The latter matter also has two aspects: first, self-benefit, because by means of these vows they accomplish the aforementioned virtues; second, benefiting others, because by generating these vows they wish for sentient beings [to attain them]. Regarding these latter two phrases, either the former phrase is the cause and the latter phrase is the fruit, as in "their actions are without opposition, accomplishing all-knowledge," and so on; or both are causes, as in "skilfully serving their teachers and elders, practising good dharmas," and so on; or both are the Buddha fruit, as in "forever leaving afflictions, attaining ultimate quiescence," and so on; or both encompass cause and fruit, as in "amusing themselves with the Dharma, understanding that entertainments are not real," and so on. Or the third and fourth phrases together form a single phrase, as in "expounding various non-contentious teachings," and so on. It is also permissible that within the latter two phrases, the first phrase is the dharma entered into, as in "knowing that the home is empty in nature," and so on, while the latter phrase is the benefit accomplished, "escaping oppression," and so on; because they do not necessarily both have to be present, they are combined into one. 3. Specifically differentiating the categories of meaning. Among the above three matters, although the matters upon which the vows rely have many categories, they do not exceed good and evil, primary and secondary, internal and external, which should be assessed according to their meaning. Second, regarding the object for which the vows are made: every single vow completely encompasses the dharmadhātu and all sentient beings, not being like the provisional or Lesser Vehicles which speak of having the storage of non-existence. Furthermore, vows are themselves practices, because they effect dedication of merit. Each and every one accomplishes the practice of pure and good karma that is performed; as in "knowing that the home is empty in nature," the bodhisattva's mind must reach emptiness. Third, regarding the object for which the vows are made, within the accomplishment of benefits: because they vow for others to accomplish various virtues, they themselves attain the merits and virtues spoken of before. However, there are two meanings: first, general; second, specific. Generally, in accordance with every single vow, they accomplish the virtues above; this is the primary intent. As for the specific exposition: if they vow that others obtain a firm body and that their minds do not submit, they themselves will surely accomplish the virtue of the ten kinds of threefold karma leaving faults and accomplishing virtue. Second, if they vow that others fully accomplish and complete all good dharmas, they themselves accomplish being a fit vessel for transmitting the Dharma. Third, if they vow that others enter deeply into the treasury of sūtras with wisdom like the ocean, they themselves accomplish manifold wisdoms. Fourth, if they vow that others possess all skilful means and attain the most supreme Dharma, they themselves accomplish the equipping of the causes and conditions of the path. Fifth, if they vow that others' verbal karma is perfected and they are skilfully able to expound [the Dharma], they themselves accomplish the virtues of the ten masteries. Sixth, if they vow that others attain good intentions and wash away the defilements of delusion, they themselves accomplish the seven factors of awakening and the three types of emptiness. Seventh, if they vow that all undertakings of others are completed and they possess all Buddha dharmas, they themselves fully accomplish the virtue of bodhisattva practices. Eighth, if they vow that others abandon dharmas of worldly gathering and accomplish all-knowledge, they themselves accomplish the Tathāgata's ten powers of wisdom. Ninth, if they vow that others are all like Samantabhadra, upright, adorned, and handsome, they themselves accomplish the reverent protection of the ten kings. Tenth, if they vow that others lead and govern the great assembly without any obstruction, they themselves accomplish the virtue of being a refuge and saviour who brings benefit. Eleventh, if they vow that others attain the foremost station and enter into the unmoving dharma, they themselves accomplish the foremost virtue of supreme transcendence. By matching these eleven with the eleven general and specific sections in the reply above, the text can be fully understood. The general and specific intertwine and should form a fourfold tetralemma: that all vows accomplish one virtue, that all vows accomplish all virtues, and so forth; because the cause and vows are mutually identical in one and many, the accomplished virtues are also fused in one and many. 4. Demonstrating paradigms by contrasting pairs. If we contrast the first and last matters to demonstrate paradigms, there are roughly ten paradigms: 1. The paradigm of integrating phenomena with noumenon: as in a bodhisattva being at home is phenomena, and its nature being empty is noumenon. 2. The paradigm of dwelling in defilement and overturning defilement: as in obtaining the five desires being defilement, and plucking out the arrow of desire being overturning defilement. 3. The paradigm of similar and corresponding kinds: as in when making an offering, enabling all to be able to renounce, and so on. 4. The paradigm of the worldly corresponding to the supramundane: as in ascending a multi-storied pavilion, vowing to ascend the pavilion of the true Dharma, and so on. 5. The paradigm of the cause corresponding to the fruit: as in at the very time of leaving home, vowing to leave home like the Buddha, and so on. 6. The paradigm of discarding the false and returning to the true: as in wearing a necklace of jewels, vowing to reach the place of reality, and so on. 7. The paradigm of person corresponding to dharma: as in seeing a sick person, vowing to be free from contention, and so on. 8. The paradigm of conditions accomplishing practice: as in seeing a gushing spring, vowing that roots of goodness never end, and so on. 9. The paradigm of delusion returning to reality: as in seeing a brāhmaṇa, vowing to depart from evil, and so on. 10. The paradigm of the near corresponding to the far: as in receiving the instruction of an upādhyāya, vowing to reach the place of non-reliance, and so on.