大方廣佛華嚴經疏 16.18

16.18

第八「有勝三昧」下八十九頌半，明毛光照益三昧門。智契解脫之門，慈熏身語意業，故得身同法界大用無涯，毛光觸物為益萬品。遍於時處，緣者會之，是謂菩薩圓建立眾生也。文分為五：初一頌標門總辨、二「所放光明」下別明一毛光明業用、三「如一毛」下類顯一切毛光業用、四「如其本行」下釋成分齊、五「若有聞」下聞信光益。今初，就所益說，故名安樂。就第二段中二：初略辨四十四門光用、後「如是等」下結略顯廣。就四十四光中，皆有四義：一標光名、二辨光用、三出光因、四結光果。類例相從，分為十段五對：初有二光顯示三寶、二有四光令發大心，上二即三寶四弘對；三有二光總圓福智、四有二光入理持法，上即二嚴二持對，五有六光六度行圓、六有七光四等救攝，即六度四等對；七有一光總彰三學、八有八光雜彰萬行供養為先，為三學萬行對；九有六光令六根內淨、動與理會，十有六光明六塵外淨、觸境皆道，即根清境淨對。今初二光中，前一顯現。於中，初句標名，以近初標，但云所放，不言又放；次三句辨用；後偈辨因中，示三寶令其正歸、示正道令其正向。上通一體及別相三寶，亦示佛塔令其正信，義兼住持。後一光照耀用，有七句：一偈辨因，並顯可知。第二四光令發大心中，即四弘願也。初一令眾生無邊誓願度，因中興有為而毀有為；二一光令煩惱無邊誓願斷，因中興有為而讚禪定，上二皆事理兼修；三上欣佛果、四愛樂三寶窮盡法門，因中四弘之終，故總結云及示發心功德行。第三有二光總圓福智。智因中分別法相、決了真理，無虧理事、不減佛法，故得一念悉解多門。第四二光入理持法，初一慧入二空即義持也，後一具四總持於法自在。第五六度光中戒因中云發大心者，謂若發二乘心則破淨戒，大心導善不在人天，勤策萬行慧為上首，各加一偈，餘可思之。第六有七光四等救攝中，初一慈光，與佛慧真樂，見無量佛。此有二義：一見事佛，真樂因故；二見心佛，一一心華有覺性故。次三悲光拔苦，初一厄難苦、次一疾病苦、後一死苦。令見佛者，一捨命不恐、二惡道不畏。又要臨終勸者，《智論》二十八云「臨終少時能勝終身行力，以猛利故，如火如毒。」依西域法，有欲捨命者，令面向西，於前安一立像亦面向西，以旛頭挂像手指，令病人手捉旛脚，口稱佛名，作隨佛往生淨土之意，兼與燒香鳴磬、助稱佛名。若能行此，非直亡者得生佛前，抑亦終成見佛光也。若神游大方去留無礙者，置之言外；不爾，勉旃斯行。次二光令生法喜，初則欣法聽說，法喜已充；終則觸境無非佛法，成喜之極。後一令成大捨，捨除放逸眾惑之根。第七一光總彰萬行，三學攝盡故曰普聞。第八八光雜明諸行，供養為先，前五供敬由、後三施悲田。第九六光，內淨六根。第十六光，外清六境。文並可知。戈者，平頭戟也。鋋者，小矛也。第二「如是等比」下結略顯廣，一毛之用光有塵沙。第三「如一毛」下，類顯一切毛光業用及結用所依，謂三昧力。第四「如其」下釋成分齊。如是等光，今何不見？謂有緣者見，如目覩光；無緣不覺，盲瞽常闇。於中分二，初偈總明。如其本行，牒前往因。所得光者，牒前果用。若有宿緣及曾同行者，則隨其所見如是差別。後六偈別顯，於中初二法說、後四喻說。前中，初偈宿緣。宿有四緣：一昔同業、二愛其行、三能隨喜、四但見所作。後偈現因，不必有緣，但功行內著光明爰燭。有三種因：一修廣福、二供多佛、三求佛果，即福智二嚴也。上之七類皆蒙光照。二喻說中，雙明見與不見二喻，皆有法合。初日出喻，喻光為益因。合中謂法日常明，有智慧者心不住法，如人有目則能得見。有三類人則不能見：一者凡愚、二邪信外道、三劣解二乘，皆無因緣，如人無目。後寶嚴喻，喻光正益。明法寶常存，由福無福，有處不處。第五「若有」下一頌，明聞信光益。謂信仰解了，不生疑惑，則成佛果。不以不見疑菩薩之無光，不以極苦莫救謂光明之無益，亦不高推果用謂菩薩不能，故云永斷諸疑。

Eighth, from "There is a supreme samādhi" onward, eighty-nine and a half verses clarify the samādhi gate of the light from pore-hairs shining and benefiting. Wisdom tallies with the gate of liberation, and compassion perfumes the karma of body, speech, and mind; therefore [the bodhisattva] attains a body identical with the dharmadhātu, whose vast functions are boundless, and the light from his pore-hairs, touching beings, brings ten thousand kinds of benefit. Pervasive across time and place, those with the conditions encounter it: this is what is called the bodhisattva completely establishing sentient beings. The text is divided into five parts: first, one verse designates the gate and generally explains it; second, from "The light emitted" onward, the karmic function of the light of a single pore-hair is explained individually; third, from "Just as from a single pore-hair" onward, by analogy the karmic functions of the lights of all pore-hairs are revealed; fourth, from "According to their original practices" onward, the demarcations [of those who perceive it] are explained and established; fifth, from "If there are those who hear" onward, the benefits of hearing and having faith in the light [are presented]. Now, regarding the first part, because it is explained in terms of the beneficiaries, it is called "peace and joy." Within the second section, there are two parts: first, a brief explanation of the functions of the forty-four gates of light; later, from "Such as these" onward, the concise is concluded and the extensive is displayed. Within these forty-four lights, each has four meanings: 1. designating the name of the light; 2. explaining the light's function; 3. identifying the cause of the light; 4. concluding with the light's result. Grouped by their categories, they are divided into ten sections and five pairs: first, two lights reveal the Three Jewels; second, four lights cause the vast mind [of bodhi] to be generated; the above two form the pair of the Three Jewels and the four vast vows; third, two lights generally round out merit and wisdom; fourth, two lights enter the noumenon and retain the Dharma; the above form the pair of the two adornments and the two retentions; fifth, six lights bring the practices of the six perfections to fruition; sixth, seven lights effect rescue and reception through the four immeasurables; these form the pair of the six perfections and the four immeasurables; seventh, one light generally manifests the three trainings; eighth, eight lights diversely manifest the myriad practices, with making offerings coming first; these form the pair of the three trainings and the myriad practices; ninth, six lights cause the six sense-faculties to be internally purified so that all movement accords with the noumenon; tenth, six lights clarify that the six dusts are externally purified so that everything encountered is the Way; these form the pair of pure faculties and pure objects. Now, within the first two lights, the former is "Manifestation." In it, the first line gives the name; because it is close to the initial heading, it merely says "[the light] emitted," without saying "further emitting"; the next three lines explain its function; in the subsequent verse that explains the causes, it reveals the Three Jewels to make [beings] correctly take refuge, and reveals the correct path to make them turn toward it rightly. The above applies generally to both the single-essence and distinctive-mark Three Jewels, and also reveals stūpas to lead them to right faith, in meaning also including the sustained maintenance [of the Dharma]. The latter light has the function of "Illuminating," with seven lines: one verse explains the causes, all clear and understandable. In the second [group of] four lights that cause the generation of the vast mind, these are the four vast vows. The first causes sentient beings to be vowed to be delivered boundlessly, in its causes promoting the conditioned while disparaging the conditioned; the second light causes afflictions to be vowed to be severed boundlessly, in its causes promoting the conditioned while praising dhyāna concentration; both of the above cultivate both phenomena and noumenon; the third [leads beings to] aspire upward to the fruit of buddhahood; the fourth [leads beings to] delight in the Three Jewels and exhaustively master the Dharma gates; being the conclusion of the four vast vows in the causes, it therefore summarizes by stating: "and reveals the practice of the merits of generating the [bodhi] mind." In the third [group], two lights generally round out merit and wisdom. In the causes of wisdom, one discerns the characteristics of phenomena and resolves the true noumenon without marring phenomena or noumenon, and without reducing the Buddha's Dharma; thus, in a single thought, one comprehends many gates. In the fourth [group], two lights enter the noumenon and retain the Dharma: the first is wisdom entering the two emptynesses, which is the retention of meaning; the latter is possessing the four dhāraṇīs and being sovereign with respect to phenomena. In the fifth [group], among the lights of the six perfections, regarding the mention of "generating the vast mind" in the causes of the precepts: if one generates the mind of the two vehicles, that breaks the pure precepts; the vast mind guides good deeds so that they do not abide in [mere rebirth among] humans and devas, zealously spurring the myriad practices with wisdom as their leader—for each [perfection] a verse is added, and the rest can be deduced. In the sixth [group], within the seven lights of rescue and reception through the four immeasurables, the first is the light of loving-kindness, which bestows the true joy of the Buddha's wisdom and causes one to see immeasurable buddhas. This has two meanings: first, seeing the phenomenal Buddha, because it is the cause of true joy; second, seeing the Buddha of the mind, because each mind-flower possesses the nature of awakening. The next three are lights of compassion that pull beings out of suffering: the first is the suffering of distress and hardship; the next is the suffering of illness; the last is the suffering of death. Causing them to see the Buddha brings two benefits: first, when giving up life, they have no terror; second, they have no fear of the evil destinies. Furthermore, concerning the necessity of encouraging them at the verge of death, the *Mahāprajñāpāramitopadeśa*, fascicle 28, says: "A short time at the verge of death can surpass the power of lifelong practice, because it is so fierce, like fire or poison." According to the method of the Western Regions, when someone is about to give up life, they have him face west, and place a standing image in front of him, also facing west; tying the head of a banner to the image's hand and fingers, they make the sick person hold the banner's tail, recite the Buddha's name, and form the intention to follow the Buddha to be reborn in the Pure Land, while also burning incense, striking the chime, and assisting in reciting the Buddha's name. If one can practice this, not only will the deceased be reborn before the Buddha, but in the end he will also succeed in seeing the Buddha's light. If someone's spirit roams the great expanse, coming and going without obstruction, that is left outside this discussion; otherwise, one should diligently exert oneself in this practice. The next two lights cause Dharma-joy to arise: first, rejoicing in the Dharma and listening to its preaching, Dharma-joy is already replete; finally, whatever condition is encountered is nothing other than the Buddha's Dharma, achieving the culmination of joy. The last causes the accomplishment of great equanimity, relinquishing and eliminating heedlessness, the root of all delusions. In the seventh [group], one light generally manifests the myriad practices: because the three trainings encompass them exhaustively, it is called "Universally Heard." In the eighth [group], eight lights diversely explain all practices, with making offerings coming first: the first five pertain to reverent offerings [to the field of merit], and the last three to bestowing charity on the field of compassion. In the ninth [group], six lights internally purify the six sense-faculties. In the tenth [group], six lights externally clear the six sense-objects. The text in both cases is readily understood. A *ge* is a flat-headed halberd. A *tian* is a small spear. Second, from "Such as these" onward, the concise is concluded and the extensive is displayed: the lights functioning from a single pore-hair are as many as dust motes and sands. Third, from "Just as from a single pore-hair" onward, by analogy the karmic functions of the lights of all pore-hairs are revealed, and the basis upon which their functions rely—namely, the power of samādhi—is concluded. Fourth, from "According to their [original practices]" onward, the demarcations [of those who perceive them] are explained and established. If there are lights such as these, why are they not seen now? It is said that those with conditions see them, like eyes beholding light; those without conditions do not perceive them, blind people ever in darkness. In this there are two parts: first, a verse generally explains it. "According to their original practices" refers back to the previous past causes. "The lights attained" refers back to the previous resulting functions. If there are past conditions and those who once practiced together, then they see such differences according to what they perceive. The subsequent six verses explain them individually: within these, the first two speak through doctrine, and the latter four speak through metaphors. In the former, the first verse treats past conditions. There are four past conditions: 1. having shared karma in the past; 2. loving their practice; 3. being able to rejoice in accord; 4. merely seeing what was done. The latter verse treats present causes: one does not necessarily need past conditions; so long as the meritorious practice is internally solid, the light will shine upon them. There are three kinds of causes: 1. cultivating extensive merit; 2. making offerings to many buddhas; 3. seeking the fruit of buddhahood; these are the two adornments of merit and wisdom. The seven categories above are all touched by the light's illumination. In the metaphorical explanation, both metaphors of seeing and not seeing are explained, and both have doctrinal applications. First, the sunrise metaphor illustrates the cause of the light's benefit. In the application, it states that the sun of the Dharma is ever bright; those with wisdom whose minds do not abide in phenomena are like people with eyes who are able to see it. There are three classes of people who cannot see it: 1. ordinary fools; 2. non-Buddhists of heterodox faith; 3. [followers of] the two vehicles of inferior understanding; all of them lack the causes and conditions, like people without eyes. Later, the metaphor of the jewel adornment illustrates the actual benefit of the light. It clarifies that the jewel of the Dharma is ever-abiding; depending on merit or the lack of merit, it abides in some places and not in others. Fifth, from "If there are those who hear" onward, one verse clarifies the benefits of hearing and having faith in the light. That is to say, if one faithfully understands and comprehends without generating doubt or perplexity, one will accomplish the fruit of buddhahood. One does not, because of not seeing, doubt that the bodhisattva lacks light; nor does one, because extreme suffering is not relieved, think that the light has no benefit; nor does one put the resulting function on too high a pedestal, thinking the bodhisattva incapable of it; therefore it says: "forever severing all doubts."