大方廣佛華嚴經疏 16.16

16.16

第六「有妙」下十七頌，明四攝攝生三昧門。文分為二：初一偈總標名用，餘頌別顯。於中分四：初四頌布施攝，初一偈半求受用者恣其所須；次半偈求自在者施以王位，又此施位即難行施，以是可愛著故；次偈身行法施；後偈妙色悅心是無畏施。又後二偈，初身行法儀；後服世妙飾，貴悅物心，隨求即與。次二頌愛語攝。一切愛語，謂慰喻慶悅勝益之言。言種種梵音者，即八種梵音：一最好聲，其音清雅，如迦陵鳥；二易了聲，言辭辯了；三和調、四柔軟、五不誤、六不女、七尊慧、八深遠。言俱枳羅者，亦云都吒迦，此云眾音合和、微妙最勝，皆愛語之具。隨心說法應在後偈，隨世所宜應在前偈，以《瑜伽》一切愛語略有二種：一隨世儀軌語、二順正法教語。今開示佛說八萬法門，即順正教也。三有二頌明同事攝。物見菩薩俯同其事，知有義利而修行故。於中，初頌一切同事，八風等事皆悉同故；後偈謂行同事，忍於諸苦而同事故。四有八頌明利行攝，謂說趣義利之行以益有情。於中，初二偈一切利行。此有三種：一於現法利勸導利行，謂令以德業招守財位，以益近故。經文略無。二於後法利行，謂勸捨財位清淨出家，即當初偈。三於現法後法利行，謂勸離欲，即後偈也。又初一偈即難行利行，此自有三：一不識出離，即外道異執；二不求解脫，即未種善因；三現捨國財，誘耽財位。於此利行，是謂難行。次一句即攝二利行：一即十種清淨利行也；二令離十惡，即此世他世樂利行。次三句即善士利行，慈心勸導等故。次二偈即遂求利行，謂眾生為八纏所繞，開解令離，故名遂求。初偈即化無愧纏，以恃壽長不知進修，不知此身但婬欲生，終竟敗壞，具諸煩惱故。後偈開解無慚纏眾生，餘略不具。次二偈即一切種利行，初偈即應攝受者而攝受之，後偈即應調伏者而調伏等。後一偈即一切門利行，謂不信令信故，亦總結諸利行也。《瑜伽》廣說利行居先，略明同事居後；此則先略明同事者，以利行中若以行勸修、與愛語相近，若自示行即同事相近。同事即是利行，利行未必同事。此二相近，廣略互彰耳。又次下三昧亦同事故。

Sixth, the seventeen verses from 'Possessing wondrous' onward explain the samādhi-gate of gathering sentient beings through the four means of gathering (saṃgraha-vastu). The text is divided into two: the first verse generally sets forth its name and function, and the remaining verses specifically elucidate it. Within this, there are four [sections]: First, four verses on gathering through generosity (dāna-saṃgraha). The first one and a half verses let those who seek enjoyment have whatever they require. The next half-verse gives royal rank to those who seek mastery; furthermore, this giving of rank is 'giving that is difficult to practice,' because it is something dear and clung to. The next verse physically performs the dharma-dāna. The final verse, delighting minds with wondrous forms, is the giving of fearlessness. Moreover, regarding the latter two verses: the former physically performs ritual deportment; the latter wears wondrous worldly adornments, valuing the pleasing of beings' hearts and granting whatever is sought. Next, two verses on gathering through affectionate speech (priyavādita-saṃgraha). All affectionate speech refers to words of consoling, congratulating, and benefiting superiorly. The expression 'various Brahmā-sounds' refers to the eight kinds of Brahmā-sounds: first, the most excellent sound, its tone clear and elegant like the kalaviṅka bird; second, the easily understood sound, with words clear and distinct; third, harmonious; fourth, gentle; fifth, unerring; sixth, not effeminate; seventh, venerable and wise; eighth, deep and far-reaching. As for the word kokila, it is also called toṭaka; here it is translated as harmonious, exquisite, and supreme among all sounds—all being implements of affectionate speech. Expounding the Dharma in accordance with their minds should belong to the latter verse; conforming to worldly propriety should belong to the former verse, because the Yogācārabhūmi states that all affectionate speech has briefly two kinds: first, speech following worldly conventions, and second, speech according with the teachings of the true Dharma. Now, revealing the eighty thousand Dharma-doors taught by the Buddha is precisely according with the true teaching. Third, there are two verses explaining gathering through beneficial conduct (arthacaryā-saṃgraha). When beings see the bodhisattva humbling himself to participate in their pursuits, they realize there is benefit and therefore practice. Within this, the first verse treats all identical pursuits, because things such as the eight winds are all engaged in alike; the latter verse refers to conduct of identical pursuits, because it endures various sufferings and identifies with their pursuits. Fourth, there are eight verses explaining gathering through beneficial conduct (arthacaryā), which means explaining practices that lead to meaningful benefit so as to benefit sentient beings. Within this, the first two verses treat all beneficial conduct. This has three kinds: first, beneficial conduct that guides toward benefit in the present life, meaning making them obtain and guard wealth and status through virtuous deeds, because the benefit is immediate. The sūtra text omits this. Second, beneficial conduct toward benefit in future lives, meaning urging them to renounce wealth and rank to purely go forth as renunciants, which corresponds to the first verse. Third, beneficial conduct toward benefit in both the present and future lives, meaning urging freedom from desires, which is the latter verse. Moreover, the first verse is 'beneficial conduct difficult to practice,' which itself has three aspects: first, not knowing renunciation, which is the divergent attachments of heterodox paths; second, not seeking liberation, which is not yet having planted good roots; third, currently renouncing kingdoms and wealth when beings are enticed and indulged in wealth and status. Beneficial conduct with regard to these is called 'difficult to practice.' The next single line encompasses two kinds of beneficial conduct: first, the ten kinds of pure beneficial conduct; second, causing them to leave the ten evils, which is beneficial conduct of happiness in this and future lives. The next three lines are the beneficial conduct of a good person, because of compassionate guidance and so forth. The next two verses are beneficial conduct according with requests, meaning beings are entangled by the eight entanglements, and one clarifies and liberates them to let them be free, hence it is called 'according with requests.' The first verse converts the entanglement of shamelessness toward others (anapatrāpya), where relying on long life they do not know to make progress, not realizing that this body is produced merely through lustful desire, will ultimately decay, and is endowed with all afflictions. The latter verse clarifies and frees beings entangled by lack of shame (āhrīkya); the remainder are omitted and not fully detailed. The next two verses are beneficial conduct of all kinds: the former verse gathers those who should be gathered, and the latter verse tames those who should be tamed, and so forth. The final verse is beneficial conduct through all gates, meaning causing those without faith to have faith, and also generally concluding all beneficial conduct. The Yogācārabhūmi treats beneficial conduct in detail first and briefly clarifies identical pursuits afterward; here, briefly clarifying identical pursuits first is because within beneficial conduct, if one urges practice through action, it is close to affectionate speech, and if one personally displays the action, it is close to identical pursuits. Identical pursuits are indeed beneficial conduct, but beneficial conduct is not necessarily identical pursuits. These two are close, mutually highlighting each other in detail and brevity. Furthermore, the samādhi that follows immediately below is also identical pursuits.