大方廣佛華嚴經疏 20.15

20.15

第六「菩薩得是」下答隨所應化常為說法問。文分為三：初結前生後，謂蘊積福智用以攝生；二「佛子」下徵以標起；三「所謂」下正解其義。於中分二：前知器授法、二具德成益。初中，先知器有四：一識習氣所作，如金師之子應教數息等。二知種性因緣，聞法發心為因，隨因成性；遇師聞法為緣，隨緣成種。三知心行之病，謂多貪等。四知希望差別。二「貪欲」下授法。文有十句：初二可知。三癡有二種：一迷於事理教觀法相；二惡邪推求不信業因，令其觀察十二因緣，能離邪執自性等計。上三唯對治。四等分者，等謂相似三觀，不可並施。若等重者，教觀勝義，謂婬欲即道等。若等輕者，可以生善，為人化之。釋此四分，具如《雜集》十三。五求人天樂，為樂生死說三苦者，乃至非想行苦所隨故。次四可知。十樂事寂者令成理寂，若沈空寂令成事用。「菩薩」已下總結隨宜。二「為說法時」下明具德成益，有十句十對：一文連義正。二法智無差，即依法不依人，依智不依識。三審定無違，即依了義經，不依不了義經。四立法義故能遍斷疑。五了物根故入於佛教。六寂契真際照法性源。七斷真法愛除人法執。八念佛了音。九亡言巧說，雖無說無示，善順宗因。十令悟隨宜終歸平等，即說之益。

Sixth, from "The bodhisattva obtains this..." downward answers the question about constantly expounding the Dharma in accordance with those who should be transformed. The text is divided into three parts: first, concluding the preceding and introducing what follows, meaning that accumulating blessings and wisdom is used to gather living beings; second, from "Disciples of the Buddha..." downward poses a question to mark the start; third, from "Namely..." downward directly explains its meaning. In this, it is divided into two: first, knowing the faculties to bestow the Dharma; second, possessing virtues to accomplish benefit. In the first, knowing the faculties first has four [aspects]: 1. recognizing what is produced by habit-energy, as a goldsmith's son should be taught counting the breath, etc.; 2. knowing the causes and conditions of dispositions: hearing the Dharma and giving rise to the mind is the cause, and depending on the cause, nature is formed; meeting a teacher and hearing the Dharma is the condition, and depending on the condition, the seed is formed; 3. knowing the afflictions in the mind's conduct, namely excessive greed and so forth; 4. knowing the differences in desires. Second, from "Greed..." downward is bestowing the Dharma. The text has ten lines: the first two can be known. Three, ignorance has two kinds: first, being confused about the noumenon, phenomena, teachings, contemplations, and marks of phenomena; second, bad and errant speculation, not having faith in karmic causes; causing them to contemplate the twelve links of dependent origination enables them to leave behind errant attachments such as imputing an svabhāva. The above three are exclusively antidotes. Four, as for equal proportions: 'equal' means similar, and the three contemplations cannot be applied at the same time. If they are equally heavy, one teaches contemplation of the supreme meaning, namely that lust itself is the path, and so forth. If they are equally light, one can give rise to good, transforming them for the sake of humanity. The explanation of these four divisions is fully as in the *Abhidharmasamuccayavyākhyā*, fascicle thirteen. Five, seeking the bliss of humans and devas: for those who delight in saṃsāra, expounding the three types of suffering is because even [the stage of] neither perception nor non-perception is followed by the suffering of conditioned existence. The next four can be known. Ten, causing those who delight in phenomenal stillness to accomplish noumenal stillness, and if they sink into empty stillness, causing them to accomplish phenomenal functions. From "The bodhisattva..." downward is the general conclusion on according with what is appropriate. Second, from "When expounding the Dharma..." downward clarifies possessing virtues to accomplish benefit, which has ten lines and ten pairs: 1. words are connected and meanings are correct; 2. Dharma-wisdom is without error, which is relying on the Dharma and not on the person, and relying on wisdom and not on consciousness; 3. careful determination without contradiction, which is relying on sūtras of definitive meaning and not relying on sūtras of provisional meaning; 4. establishing the meaning of the Dharma, and therefore being able to universally sever doubts; 5. understanding the faculties of beings, and therefore entering the Buddha's teaching; 6. serenely according with the true limit and illuminating the source of dharmatā; 7. severing attachment to the true Dharma and eliminating attachments to self and dharmas; 8. mindfulness of the Buddha and understanding sounds; 9. transcending words yet expounding skillfully: although there is neither expounding nor demonstrating, skillfully according with thesis and reason; 10. causing realization according to what is appropriate to ultimately return to equality, which is the benefit of expounding.