大方廣佛華嚴經疏 15.17

15.17

五正釋經文。長分為十：初有十一願，明在家時願；二有十五願，出家受戒時願；三有七願，就坐禪觀時願；四有六願，明將行披挂時願；五有七願，澡漱盥洗時願；六有五十五願，明乞食道行時願；七有二十二願，明到城乞食時願；八有五願，明還歸洗浴時願；九有十願，明習誦旋禮時願；十有三願，明寤寐安息時願。今初，在家有十一願：初一總舉在家，以家是貪愛擊縛所故。若了性空，則雖處居家，家不能迫。次一在家行孝願，以是至德行本，故首而明之。《大集經》云「世若無佛，善事父母，事父母者即是事佛，父母於我為先覺故。」今翻令事佛者，生長法身故。護養一切者，一切眾生皆我子故護之，一切男女皆我父母故養之，生生無不從之受身故，平等敬之法身佛故。次四受家室等願。然五欲射心猶如箭中，王侯有宮，餘皆名室。次五在家所作事業等願。在頸曰瓔，在身曰珞。珞以持衣，瓔以繫冠。一切悉捨，亦捨心也。了聚無性，成佛智也。第二「捨居家」下，出家受戒時有十五願。初一正捨俗家。次三出家方便。僧伽藍者，此云眾園。眾有六和法則事理一味，故無諍也。大師謂佛，眾所宗故。小謂和尚，親所教故。若約末世，三師為大、七證為小。靡不有初，鮮克有終，故希不退。次四正落䰆出家。袈裟者，不正色衣也，亦云染色，表心染於法要，無所染方曰染也。然二乘之染亦非真染，必心染大乘，故云「具大仙道」。為於正法除其結使，方為究竟寂滅。落䰆披衣之後，為正出家。餘七受學戒時。初三自歸，佛在之日則五受之一，佛滅之後受五八戒必依三歸。歸要三者，翻彼外道邪師邪教及邪眾故。猶如良醫良藥及看病人，煩惱病愈故，為與眾生為緣念故。三寶之義，至下當釋。受學戒者，即十戒也。亦通五戒，《優婆塞戒經》云「欲受菩薩戒，先應遍受五戒、十戒、二百五十戒。若尼則受六事及五百戒。」受謂受戒，學即隨戒，願中即止作二持。闍梨者，此云正行。軌範教授，故云具足威儀。和尚，此云親教，亦云力生，道力自彼生故，故翻云入無生智。依之得戒，故翻無依。具足戒言，義含二種：一則大比丘戒、二則菩薩戒，亦制意地，方為具足。第三「若入堂」下七願，明就坐禪觀時願。初四為修方便，次二正修止觀，後一修行事訖。第四「下足住時」下，明將行披挂時六願。下衣蓋醜，故願得慚愧。上衣即衫襖之輩。前已辨袈裟，故此直云僧伽梨。僧伽梨者，義云和合，新者二種、故者四種，要以重成，故云和合，即是三衣中第一衣故。第五「手執楊枝」下，澡漱盥洗時有七願。楊枝五利，是曰妙法。去穢為淨。西域皆朝中嚼楊枝，淨穢不相雜，此為常規。凡欲習誦，別須用之。盥者，澡也。第六「手執錫杖」下，乞食道行時，總有五十五願，更分為三：初十二願游涉道路；次「見眾會」下十九願，所覩事境；後「見嚴飾」下二十四願，所遇人物。今初。錫者，輕也明也。執此杖者，輕煩惱故，明佛法故。更有多義，具如經辨。今略明二用：一執，為行道之儀；二振，以乞食故，發相似之願。無依之道，是真道也。向無餘法，真涅槃也。真淨法界，心所履也。險道有二：一多賊鬼毒獸、二陜徑阻絕。初惑業罪苦，凡夫之險道也；後自調滯寂，二乘之險道也，皆為難處。不斷生死而入涅槃，正法界也。二覩事境願。初覩眾會，謂眾聚多談無義故，願說深法。眾心易乖，故令和合。二大柱者，舊經云大樹，梵云薩擔婆（去聲輕呼），此云樹也。薩擔婆（入聲重呼），此云柱也。由茲二物呼聲相濫，古今譯殊。柱有荷重之能，一舍由之而立翻。此願離我能之諍，忿恨何由而生？三德猶叢林，森聳可敬。十一陂澤者，畜水曰陂，不集諸流，故願一味。十二《說文》曰：穿地通水曰池。沼即池也，取其盈滿引法流故，亦可巧思穿鑿能有說故。十三汲者取也，辯才演法猶綆汲水。無憂林者，處之忘憂故。三「見嚴飾」下二十四願，所遇人物。六云獲根本智滅眾苦者，若得見道無分別根本智，則斷惡道業無明故三塗苦滅，則三苦八苦亦皆隨滅。死及取蘊，直至金剛後根本智，則能永斷。七願入真實慧永無病惱者，此有二種：一約入真見道之慧斷身病之苦惱及煩惱病。謂一切惡趣諸煩惱品，所有麁重是分別起，亦為身病遠因。至歡喜地真見道中，一剎那斷，頓證三界四諦真如，身病及惑永不復有。二約金剛心慧頓斷一切諸煩惱病及習氣隨眠。證極圓滿真實勝義，諸惑永亡。依上解者，真實慧者即根本智，但約所滅惑苦不同耳。八四大乖違成病，知空則永無所乖。於佛菩薩能知恩德者，諸佛菩薩始自發心普緣眾生，難行苦行不顧自身，垂形六道隨逐眾生，見其造惡如割支體。迄成正覺隱其勝德，以貧所樂法誘攝拯救，見其憍恣示迹涅槃，留餘福教以濟危苦。故自頂至足、從生至死皆佛之蔭，斯之恩德何可報耶？得人小恩常懷大報，不知恩者多遭橫死。故經云「假使頂戴經塵劫，身為床座遍三千，若不傳法利眾生，畢竟無能申報者」，故唯自利利人如說修行為報佛恩耳。沙門，此云止息。畢竟止息，唯大涅槃。世之甲冑隨於師旋，進忍甲冑趣於無師。能離五邪方為正命，謂一詐現奇特、二自說功德、三占相吉凶、四高聲現威令他敬畏、五為他說法。行此五事若為利養，皆邪命也。第三句通願離五，第四句但離初一。明斷方稱長者，守王正法始曰大臣。第七「若見城郭」下二十二願，到城乞食時願。初三總，處王都則賢達輻輳，林藪則眾德攸歸。次三入家，未入則諸家差別，入已唯一無多，如入佛乘，無二三也。次八乞食得不得願。次七得食正食。後一食訖說法，亦為報施主之恩故。其中云藏護諸根者，《瑜伽》名善守根門，《淨名》云所見色與盲等，乃至云知諸法如幻相是也。第八「從舍出」下，還歸洗浴，時節炎涼。五願可知。第九「諷誦」下，習誦旋禮時有十願。右者，順義故。《普耀經》第二亦云「菩薩降神趣右脇者，所行無逆故。」佛功德者，謂如來十力等。第十「若洗足」下，寤寐安息時三願。一切智覺者，非唯三世齊明，抑亦十方洞曉。一日始終既爾，餘時類然。第三「若諸菩薩」下，結歎因所成益。若能如上為善用心。若此用心，則內德齊圓，外不能動。心游大智故，人天不能動；心冠大悲故，二乘不能動。不動有二：一修行時，此等不能惑亂故；二不希彼故。

Fifth, the direct explanation of the sūtra text. Broadly divided into ten: first, eleven vows explaining vows while at home; second, fifteen vows, vows when leaving home and receiving the precepts; third, seven vows, vows when sitting in meditation and contemplation; fourth, six vows, explaining vows when preparing to go and putting on robes; fifth, seven vows, vows when washing and rinsing; sixth, fifty-five vows, explaining vows when going on the road to beg for food; seventh, twenty-two vows, explaining vows when arriving at a city to beg for food; eighth, five vows, explaining vows when returning and bathing; ninth, ten vows, explaining vows when practicing recitation, circumambulating, and prostrating; tenth, three vows, explaining vows when sleeping, waking, and resting. Now for the first: there are eleven vows while at home. The first generally raises being at home, because the home is a place of fetters and binding by greed and attachment. If one understands nature-emptiness, then even if living at home, the home cannot constrain one. The next is the vow of practicing filial piety at home; because this is the foundation of supreme virtue and practice, it is explained at the outset. The Mahāsaṃnipāta-sūtra says: 'If there is no Buddha in the world, serving one's parents well is itself serving the Buddha, for parents are the prior awakened ones to me.' Here turning this into making them serve the Buddha is because it generates and nurtures the dharmakāya. 'Protecting and nurturing all': all sentient beings are my children, so one protects them; all men and women are my parents, so one nurtures them; because in birth after birth there is none from whom one has not received a body, one respects them equally as the dharmakāya-Buddha. The next four are vows regarding receiving family and household, and so forth. Now, the five desires shooting into the mind are like being struck by arrows; kings and nobles have palaces, while all others are called households. The next five are vows regarding occupations and undertakings done at home, and so forth. What is on the neck is called ying; what is on the body is called luo (necklace/garland). Luo is used to hold the robes; ying is used to tie the cap. Renouncing everything completely is also renouncing the mind. Understanding that gatherings are without inherent nature realizes the Buddha's wisdom. Second, from 'renouncing household life' below, there are fifteen vows when leaving home and receiving the precepts. The first directly renounces the secular home. The next three are the expedient preparations for leaving home. 'Saṅghārāma' is translated here as 'community garden'. The community possesses the six principles of harmony so that phenomena and noumenon are of one flavor; hence there is no dispute. The Great Master refers to the Buddha, because he is what the community takes as sovereign. The lesser refers to the upādhyāya, because he teaches directly in person. If applied to the degenerate age, the three masters are the great, and the seven witnesses are the lesser. 'None fails to have a beginning, but few are able to carry through to the end,' hence one aspires to non-retrogression. The next four directly cut off beard and hair and leave home. 'Kāṣāya' means a robe of non-primary color, also called dyed color, symbolizing that the mind is dyed with the essentials of the Dharma; only being without any defiling attachment is called [true] dyeing. Yet the dyeing of the two vehicles is also not true dyeing; the mind must be dyed with the Great Vehicle, hence it says 'equipped with the great ṛṣi's Path'. Eliminating the fetters for the sake of the true Dharma is only then ultimate quiescence. After cutting off beard and hair and donning the robes, that is the actual leaving of home. The remaining seven are when receiving and learning the precepts. The first three are taking refuge oneself: during the Buddha's lifetime this was one of the five kinds of ordination; after the Buddha's parinirvāṇa, receiving the five or eight precepts must rely on the three refuges. Taking refuge must be threefold because it reverses those non-Buddhist heterodox teachers, heterodox teachings, and heterodox communities. It is just like a good physician, good medicine, and a caretaker, because the sickness of afflictions is cured, and because it serves as an object of mindfulness for sentient beings. The meaning of the Triratna will be explained below. 'Receiving and learning the precepts' refers to the ten precepts. It also applies to the five precepts; the Upāsakaśīla-sūtra says: 'One who wishes to receive the bodhisattva precepts should first completely receive the five precepts, the ten precepts, and the two hundred and fifty precepts. A nun then receives the six practices and the five hundred precepts.' 'Receiving' refers to receiving the precepts; 'learning' means complying with the precepts; in the vows, these are the two kinds of observance: refraining from wrong and performing good. 'Ācārya' is translated here as 'correct conduct'. Modeling and instructing, hence it says 'complete in deportment'. 'Upādhyāya' is translated here as 'direct instructor', and also as 'born of power', because the power of the Path is generated from him; hence it is translated as 'entering the wisdom of non-arising'. Relying on him one obtains the precepts, hence it is translated as 'having no reliance'. The phrase 'complete precepts' contains two meanings: one is the great bhikṣu precepts, and the second is the bodhisattva precepts, which also regulate the mental ground; only then are they complete. Third, the seven vows from 'if entering the hall' below explain vows when sitting down in meditation and contemplation. The first four are practicing expedients; the next two are directly practicing śamatha and vipaśyanā; the last one is completing the matter of practice. Fourth, from 'when setting down the feet and standing' below, there are six vows when preparing to go and putting on robes. Lower garments cover ugliness, hence one vows to obtain shame and conscience. Upper garments are like shirts and tunics. The kāṣāya was already analyzed before, so here it directly says saṅghāṭī. 'Saṅghāṭī' means 'composite/joined': two kinds if new, four kinds if old; it must be formed by layering, hence it is called 'composite'; it is the first robe among the three robes. Fifth, from 'holding the willow branch in hand' below, there are seven vows when washing and rinsing. The willow branch has five benefits; this is called the wondrous Dharma. Removing filth makes purity. In the Western Regions, they all chew willow branches in the morning and noon so that purity and filth are not mixed; this is the regular practice. Whenever one wishes to recite and practice, one must especially use it. Guan means to wash. Sixth, from 'holding the tin staff in hand' below, there are fifty-five vows in all when going on the road to beg for food, further divided into three: first, twelve vows traveling on the roads; next, nineteen vows from 'seeing a great assembly' below, the phenomena and environments beheld; last, twenty-four vows from 'seeing those adorned' below, the persons encountered. Now for the first: 'tin' (xi) means light and bright. Holding this staff is because it lightens afflictions and brightens the Buddha's Dharma. There are further many meanings, fully analyzed in the sūtra. Here we briefly explain two functions: first, holding it serves as the deportment of walking the Path; second, shaking it is for begging food, giving rise to corresponding vows. The Path without reliance is the true Path. Heading toward the unconditioned Dharma is true nirvāṇa. The truly pure dharmadhātu is what the mind treads upon. Perilous paths are of two kinds: first, having many thieves, ghosts, and poisonous beasts; second, narrow paths obstructed and cut off. The former, afflictions, karma, and retributive suffering, is the perilous path of worldlings; the latter, self-taming and lingering in quiescence, is the perilous path of the two vehicles; both are difficult places. Entering nirvāṇa without severing saṃsāra is the true dharmadhātu. Second, vows on beholding phenomena and environments: First, beholding a great assembly: because a gathering of crowds often talks about what is meaningless, one vows that they expound the profound Dharma. The minds of a crowd easily fall into discord, so one causes them to harmonize. Second, 'great pillar': the older translation says 'great tree'. The Sanskrit stambha (read lightly with a departing tone) means 'tree'. Stambha (read heavily with an entering tone) means 'pillar'. Because the pronunciation of these two things is easily confused, the ancient and modern translations differ. A pillar has the ability to bear heavy loads, and a house stands because of it. Turning this, one vows to be free from disputes over self-ability; from where could anger and hatred arise? Third, virtues are like a grove of trees, towering and worthy of reverence. Eleventh, 'marsh': an embankment to store water is called bei; it does not collect various streams, so one vows to be of one flavor. Twelfth, the Shuowen says: digging the earth to channel water is called chi. Zhao is a pond; taking its fullness to draw the flow of the Dharma, or also that clever thought and excavation can produce exposition. Thirteenth, ji means drawing; eloquence expounding the Dharma is like a rope drawing water. 'Asoka grove' (grove of no sorrow): dwelling in it makes one forget sorrow. Third, twenty-four vows from 'seeing those adorned' below, the persons encountered. The sixth says 'obtaining the fundamental wisdom and extinguishing all sufferings': if one attains the non-conceptual fundamental wisdom of the path of seeing, then because one severs the karmic ignorance of bad destinies, the suffering of the three miserable paths is extinguished, and the three sufferings and eight sufferings are also all extinguished accordingly. Death and the grasping aggregates can be permanently severed straight through to the fundamental wisdom after the vajra[-like samādhi]. The seventh vows 'to enter into true wisdom and be forever free from sickness and distress': this has two kinds: first, in terms of the wisdom entering the true path of seeing, it severs the distress of bodily illness and the illness of afflictions. That is, all the afflictive categories of the bad destinies and all their heavy crudeness arise from discrimination, and also serve as the remote causes of bodily illness. Reaching the true path of seeing in the Joyful Stage, in a single instant they are severed, suddenly realizing the tathatā of the three realms and the four noble truths, so that bodily illness and delusion never exist again. Second, in terms of the wisdom of the diamond-like mind, it suddenly severs all the illnesses of afflictions and latent propensities. Realizing the utterly perfect, true, and supreme truth, all delusions are permanently extinguished. Relying on the above explanation, 'true wisdom' is precisely fundamental wisdom, differing only in terms of the delusions and sufferings that are extinguished. Eighth, the four great elements in discord cause illness; knowing emptiness, there will never be any discord. 'Being able to know the kindness and virtue of the Buddhas and bodhisattvas': the Buddhas and bodhisattvas, starting from their first generation of the mind, universally take sentient beings as their object, practicing difficult and bitter austerities without regard for their own bodies, manifesting forms in the six destinies and following sentient beings; seeing them commit evil is like having their own limbs cut off. Up until attaining right awakening, they conceal their supreme virtues, using the teachings that the impoverished delight in to entice, gather, and rescue them; seeing their arrogance, they manifest traces of nirvāṇa, leaving behind remaining blessings and teachings to succor danger and suffering. Therefore, from head to foot, from birth to death, all are under the Buddha's protection; how could such kindness and virtue ever be repaid? Receiving a small favor from someone, one always harbors a great repayment; those who do not know kindness often suffer sudden violent death. Hence the sūtra says: 'Even if carrying him upon one's crown for dust-mote kalpas, / Or making one's body a seat throughout the trichiliocosm, / If one does not transmit the Dharma to benefit sentient beings, / One can never repay him in the end.' Therefore, only benefiting oneself and benefiting others by practicing as taught repays the Buddha's kindness. 'Śramaṇa' is translated here as 'stopping and resting'. Ultimate stopping and resting is only great nirvāṇa. The armor of the world moves in accord with the commander; the armor of vigor and patience heads toward having no teacher. Only being able to abandon the five wrong livelihoods is right livelihood: namely, first, deceptively displaying the extraordinary; second, speaking of one's own virtues; third, divining good and bad fortunes; fourth, raising one's voice to display authority and make others revere and fear; fifth, preaching the Dharma for others. If practicing these five things is for material gain, all are wrong livelihood. The third line universally vows to abandon all five; the fourth line only abandons the first one. Only clear judgment matches an elder (śreṣṭhin); only guarding the king's righteous law makes a minister. Seventh, twenty-two vows from 'if seeing a city wall' below, vows when arriving at a city to beg for food. The first three are general: dwelling in a royal capital, the worthy and eminent gather like spokes at an axle; in a forest grove, all virtues converge. The next three enter a house: before entering, the houses are distinct; once entered, there is only one and not many, like entering the Buddha-vehicle, without two or three. The next eight are vows on obtaining or not obtaining food. The next seven are obtaining food and properly eating. The last one is preaching the Dharma after eating, which is also to repay the benefactor's kindness. Among them, 'guarding and concealing the sense faculties' is called in the Yogācāra 'well guarding the faculties' doors', and the Vimalakīrti-nirdeśa says 'what forms are seen are equal to being blind,' up to saying 'knowing all dharmas are like illusory marks,' which is this. Eighth, from 'coming out of the house' below, returning and bathing, the seasons of heat and cold. The five vows can be known. Ninth, from 'chanting and reciting' below, there are ten vows when practicing recitation, circumambulating, and prostrating. 'Right' signifies following/accordance. The second fascicle of the Lalitavistara also says: 'The bodhisattva descending his spirit toward the right side is because his conduct does not go against [the Dharma].' 'The Buddha's virtues' refers to the Tathāgata's ten powers and so forth. Tenth, from 'if washing the feet' below, there are three vows when sleeping, waking, and resting. Awakening with all-knowledge is not only illuminating the three periods of time equally, but also penetrating the ten directions thoroughly. Since the beginning and end of a single day are like this, other times are analogous. Third, from 'if all bodhisattvas' below, concluding praise for the benefits produced by the causes. If one can properly use one's mind as above. If one uses the mind like this, internal virtues are entirely perfected, and external [influences] cannot shake one. Because the mind roams in great wisdom, humans and devas cannot shake it; because the mind is crowned with great compassion, the two vehicles cannot shake it. Being unshakable has two aspects: first, during practice, these cannot confuse or disturb one; second, one does not aspire to them.