大方廣佛華嚴經疏 22.11

22.11

第五「佛子何等為」下說分。十行則為十段，一一各三，謂一徵名、二釋相、三結名。今初，歡喜行即是檀度，初徵名中已如前釋。第二「佛子此菩薩」下釋相，分二：先略辨體相、後「修此行時」下廣顯名相。今初，《瑜伽．菩薩地》菩薩六度各有九門：一者自性，謂出行體；二者一切，謂能具行；三者難行，謂就中別顯；四者一切門，謂行差別；五者善士，謂作饒益；六者一切種，謂偏攝聖教；七者遂求，謂隨所須；八者與二世樂，謂於現在作大饒益，令得未來廣大安樂；九者清淨，謂勝離相成波羅蜜。今文分三，以攝於九：一總標施主、二「其心」下離所不應、三「但為」下彰其意樂。今初含攝前四及與六七，謂一者施主惠施，顯施自性。惠有二義，一惠即是施、二謂巧惠籌量可不。凡所有物悉能施者，攝餘五門，謂一若內若外、二若難若易、三財法無畏、四一切種門、五隨求與故。二離所不應，即清淨施。文有五句，以攝十義。心平等者，略有四義：一無執取，離妄見故；二不積聚施，觀漸與頓皆平等故；三不高舉，但行謙下，不與他競，離憍慢故；四無向背，不朋黨故。言無有悔悋者，此有三義：一不退弱，施已無悔故；二不下劣，勝物無悋故；三不留滯，速與無悋故。言不望果報者，不求異熟果故。不求名稱者，無所依故。不貪利養者，不望報恩故。三彰其意樂中有十二句，攝上二門，謂前十一句明善士施，此有五相：一但為救護者，不損惱故；二攝受者，自手授與故；三饒益者，應其時故。上三下益。次有八句，明其上攀，不出二意：一淨信故、二恭敬故。八中，一創起習學、二憶持不忘、三愛樂不捨、四淨治其障、五更修增廣、六住持不斷、七令不隱沒、八演以示人。後令諸眾生離苦得樂，結歸慈悲，即二世樂。上但為之言，流下諸句。又上救護是無畏施，攝受是財，饒益是法。第二廣顯名相中，廣前一切施也。亦具諸施，恐繁不配。文中二：先現行財施、後願行法施。財中復二：一隨相、二離相。前中亦二：一明施行、二迴向行。前中亦二：初願受勝生行施、二示異類身行施。前中，依無著論有六意樂：一方便、二歡喜、三恩德、四廣大、五善好、六清淨，下並具之。於中文四：一願具施緣，即方便意樂先作意故，亦即廣前為大施主；二「假使」下難求能求；三「爾時菩薩」下明難捨能捨，舉難況易，即便施者無留滯也；四「如是」下明一切無違，有三意樂：初即廣大意樂，能廣行故；二「但更」下即歡喜意樂也；三「作如是念」下恩德意樂也。「我今應」下是隨順心。第二「又作」下明示異類身而行布施。迴現施善未來受身，以悲深故，亦廣大心也。第二「以此」下迴向行。初自期大果，亦廣大意樂也；後願施田，亦得二果，是善好意樂。第二「菩薩如是」下明離相施，即清淨意樂也。隨相離相，行必同時、言不並彰，故分前後。應將離相別別貫前，如《大般若》，不欲繁文，故併居一處。前後體勢，類此可知。文分為三：初人空觀；次法空觀；後二觀之益，即成彼岸智。今初也。如是利益眾生者，牒前事行。欲顯正利益時，即無我想等故。所無之法略有十句。我謂主宰，諸蘊假者也。故《智論》三十五云「於五蘊中我我所心起」故。《瑜伽》大同此說。此句為總，但是一我，隨事立下別名。然由迷緣生實性，計有即蘊異蘊之我。既了性空，迷想斯寂，故云無也。若別別觀無之所以，如〈十定品〉第二定辨。二眾生者，《智論》云「五蘊和合中生」故。《瑜伽》名為有情，謂諸賢聖如實了知，唯有此法更無餘故。三有想者，《智論》、《瑜伽》俱名生者，謂計有我人能起眾事，如父生子故。有即所起諸趣生也。四命者，謂命根成就故。《瑜伽》云「壽命和合故活存現。」五種種者，《智論》名為眾數，謂陰、界、入等諸因緣是眾數法故。新譯名異生，能受異趣生故。六補特伽羅者，此云數取趣。《瑜伽》云「計有我人，數數往取諸趣無厭」故。此名依一聲中呼一人，若依多聲中呼多人，即云補特伽羅。七人者，有靈於土木之稱。《智論》云「行人法故。」《大般若》名士夫，《瑜伽》釋云「能作一切士夫用故。」八摩納婆，此云儒童。謂計有我人，為少年有學之者。此名依一聲中但呼一人，若呼多人多聲中呼。應云摩納婆嚩迦也。九作者者，作諸業故。《智論》云「手足能有所作故」。十受者者，《智論》云「計後世受罪福果報故」。《大般若》第三四、《大品》第二及《金剛般若》中說數有增減，名或小異，大意不殊。〈迴向〉、〈十定〉，準斯會釋。二「但觀」下明法空觀。菩薩既了法空，安有我耶？故上云人空，非如二乘人空法有，故此直云但觀法界空等。法界眾生界總舉，所觀法體不出此二。菩薩了之究竟無差，橫則無邊，等虛空故；竪則無際，離始終故。空法者，此二皆空也。空亦總句。何以知空？但有名字，無實所有故。無何所有？一外無自共之相狀；二內無有為無為之體性；三無所住之處，所謂不在內外中間有中住故；四無二法之相依，有去不留空故；五無造作之功用故無所有，無所有故空，空故眾生界即法界也。第三「作是」下觀益。九句皆云不見者，窮於法性，到彼岸故。初三即是三輪。福田者，施所生也。業約成因而招當果，剋獲為果，酬因曰報。習因習續於前，習果剋獲為後。習因習果通名為因，能牽後報，此報酬因，此則果通現得。又報謂有漏、果謂無漏，同是當果，漏無漏殊。小施小果，大施大果。第二願行法施，文分為二：初觀悲境，為起願由；二「我當盡學」下起願利益。不壞法性是堅固因，安隱快樂是堅固果。

Fifth, the section of the exposition, from "Sons of the Buddha, what is..." onwards. The ten practices constitute ten sections, each having three parts: first, inquiring about the name; second, explaining the characteristics; third, concluding with the name. Now, as for the first, the Practice of Joy is the perfection of giving (dāna-pāramitā); the initial inquiry about the name has already been explained above. Second, explaining the characteristics from "Sons of the Buddha, this bodhisattva..." onwards divides into two: first, briefly discerning essence and characteristic; second, extensively revealing names and characteristics from "when cultivating this practice" onwards. Now, as for the first, according to the *Bodhisattvabhūmi* in the *Yogācārabhūmi*, each of the six perfections of a bodhisattva has nine gates: first, self-nature, which refers to the emergence of the essence of the practice; second, all-inclusive, which means being able to practice fully; third, difficult practice, which means distinctively revealing [difficulty] within it; fourth, all-gated, which refers to differentiations of practice; fifth, the good person, which refers to benefiting [others]; sixth, all kinds, which specifically subsumes the holy teaching; seventh, complying with requests, which refers to according with what is needed; eighth, granting happiness in two lifetimes, which refers to benefiting greatly in the present so as to cause attainment of vast peace and happiness in the future; ninth, pure, which refers to the superior transcendence of marks that accomplishes the pāramitā. The present text divides into three parts to subsume these nine: first, generally identifying the donor; second, being free from what is improper, from "his mind" onwards; third, revealing his intention, from "only for the sake of" onwards. Now, the first subsumes the preceding four as well as the sixth and seventh: first, the donor bestowing gifts reveals the self-nature of giving. Bestowal has two meanings: first, bestowal is simply giving; second, it refers to skillful bestowal that weighs whether it is appropriate or not. Being able to give whatever possessions one has subsumes the other five gates, namely: first, whether internal or external; second, whether difficult or easy; third, material goods, Dharma, and fearlessness; fourth, the gate of all kinds; fifth, giving according to requests. Second, being free from what is improper is pure giving. The text has five clauses to subsume ten meanings. The mind being equal has, in brief, four meanings: first, free of grasping, because of being free of erroneous views; second, not accumulating gifts, because of viewing gradual and sudden as equal; third, not being arrogant, but practicing humility and not competing with others, because of being free of pride; fourth, without favoritism or aversion, because of not taking sides. The statement "without regret or stinginess" has three meanings: first, not regressing, because of having no regret after giving; second, not inferior, because of not begrudging superior things; third, not stalling, because of not begrudging giving quickly. The statement "not looking for karmic reward" means not seeking a fruit of maturation. "Not seeking renown" means having nothing to rely upon. "Not coveting gain and offerings" means not expecting repayment of kindness. Third, revealing his intention has twelve clauses, subsuming the two gates above: the first eleven clauses explain the good person's giving, which has five marks: first, "only to rescue and protect," because of not harming; second, "to embrace," because of giving with one's own hands; third, "to benefit," because of according with the time. The above three benefit those below. Next, there are eight clauses explaining reaching upward, which do not go beyond two intentions: first, pure faith; second, respect. Among the eight: first, initiating practice and study; second, keeping in mind and not forgetting; third, cherishing and not abandoning; fourth, purifying its obstacles; fifth, further cultivating and expanding; sixth, sustaining without interruption; seventh, preventing its disappearance; eighth, expounding to show it to people. The subsequent "causing all sentient beings to leave suffering and attain bliss" concludes with compassion, which is happiness in the two lifetimes. The words "only for the sake of" above flow through all the subsequent clauses. Moreover, the rescue and protection above is the giving of fearlessness, embracing is material goods, and benefiting is the Dharma. Second, in extensively revealing names and characteristics, it broadens the aforementioned all-inclusive giving. It also possesses all kinds of giving, but lest it become verbose they are not mapped out. In the text there are two parts: first, the actual practice of material giving; second, the vowed practice of giving Dharma. Within material [giving] there are again two: first, conforming to marks; second, transcending marks. Within the former there are also two: first, explaining the practice of giving; second, the practice of pariṇāmanā. Within the former there are also two: first, wishing to receive superior rebirths to practice giving; second, manifesting bodies of different kinds to practice giving. Within the former, according to Asaṅga's commentary, there are six intentions: first, expedient; second, joyful; third, of grace; fourth, vast; fifth, excellent; sixth, pure; all are possessed below. Within it there are four: first, wishing to possess conditions for giving, which is the intention of expedients because of intending first, and is also broadening the aforementioned being a great donor; second, being able to seek what is difficult to seek, from "even if" onwards; third, explaining being able to give what is difficult to give, from "at that time the bodhisattva" onwards, where presenting the difficult illustrates the easy, so that one gives immediately without delay; fourth, explaining having no defiance against anyone, from "thus" onwards, having three intentions: the first is the vast intention, because of being able to practice broadly; second, from "only further" onwards is the joyful intention; third, from "forming such a thought" onwards is the intention of grace. From "I should now" onwards is the compliant mind. Second, from "again making" onwards explains manifesting bodies of different kinds and practicing giving. Dedicating present good deeds of giving to receive bodies in the future, because compassion is profound, is also a vast mind. Second, from "with this" onwards is the practice of pariṇāmanā. First, expecting the great fruit for oneself is also a vast intention; later, wishing for the field of giving also to attain both fruits is the excellent intention. Second, from "the bodhisattva thus" onwards explains giving that transcends marks, which is the pure intention. Conforming to marks and transcending marks must be simultaneous in practice, yet speech cannot express both together; hence they are divided into earlier and later. One should apply transcendence of marks individually throughout the preceding, as in the *Mahāprajñāpāramitā-sūtra*; not wishing for verbose text, they are combined in one place. The overall structure earlier and later may be understood by analogy to this. The text divides into three: first, the contemplation of the emptiness of persons; next, the contemplation of the emptiness of dharmas; later, the benefit of the two contemplations, which is the accomplishment of the wisdom that has gone to the other shore. Now, this is the first. "Thus benefiting sentient beings" resumes the preceding practical actions. When wishing to show true benefiting, there is no idea of a self and so forth. The dharmas negated are, in brief, ten clauses. "Self" refers to an agent of control, the provisional individual of the aggregates. Hence, the *Mahāprajñāpāramitā-śāstra*, fascicle thirty-five, states: "within the five aggregates, the mind of self and what belongs to a self arises." The *Yogācārabhūmi* largely agrees with this explanation. This clause is the general; it is merely one self, with distinct names established below according to circumstances. However, through deluded ignorance of the true nature of dependent origination, one presumes there is a self that is identical to or distinct from the aggregates. Once emptiness of nature is comprehended, deluded thoughts are silenced; hence it says "no [self]". As for contemplating individually the reason for their absence, it is explained as in the second samādhi of the "Chapter on the Ten Concentrations". Second, "sentient being" (sattva), because the *Mahāprajñāpāramitā-śāstra* states: "arising within the harmony of the five aggregates." The *Yogācārabhūmi* calls it "sentient being", meaning the noble ones truly understand that there is only this dharma and nothing else. Third, "conscious entity" (saṃjñin): both the *Mahāprajñāpāramitā-śāstra* and *Yogācārabhūmi* call it "generator" (jīva/janaka), meaning one presumes there is a self or person who can produce all affairs, like a father giving birth to a son. "Entity" (bhāva) refers to the generated births in various destinies. Fourth, "living soul" (jīva), meaning accomplished in the life-faculty. The *Yogācārabhūmi* states: "living and persisting manifest through the harmony of lifespan." Fifth, "manifold": the *Mahāprajñāpāramitā-śāstra* calls it "multitude" (nānātva), meaning the various causes and conditions such as aggregates, realms, and entrances are manifold dharmas. In the new translations it is called "ordinary person" (pṛthagjana), because of being able to receive births in different destinies. Sixth, "pudgala": here translated as "frequent grasper of destinies." The *Yogācārabhūmi* states: "presuming there is a self or person who repeatedly goes to grasp various destinies without satiety." This name, according to the singular, refers to one person; if according to the plural to call many persons, then it is said pudgalāḥ. Seventh, "person" (manuṣya): a designation having spirit, distinguished from earth and wood. The *Mahāprajñāpāramitā-śāstra* states: "because of practicing human ways." The *Mahāprajñāpāramitā* calls it "puruṣa", which the *Yogācārabhūmi* explains as: "because of being able to perform all human functions." Eighth, "māṇava": here translated as "youthful scholar." It means presuming there is a self or person who is a young student. This name, according to the singular, addresses only one person; if addressing many persons, it is addressed in the plural, which should be māṇavakāḥ. Ninth, "agent" (kāraka), because of performing various karmas. The *Mahāprajñāpāramitā-śāstra* states: "because hands and feet can perform actions." Tenth, "experiencer" (vedaka), because the *Mahāprajñāpāramitā-śāstra* states: "presuming that in a future life one experiences the retributive fruits of offenses and blessings." In the thirty-fourth [fascicle] of the *Mahāprajñāpāramitā*, the second [fascicle] of the *Pañcaviṃśati*, and the *Vajracchedikā*, the counts have additions and subtractions, and the names are slightly different, but the general meaning is not disparate. The chapters on "Dedication" and "Ten Concentrations" should be harmonized and explained according to this. Second, from "only contemplating" onwards explains the contemplation of the emptiness of dharmas. Since the bodhisattva has understood the emptiness of dharmas, how could there be a self? Thus, what was called emptiness of persons above is not like the emptiness of persons and existence of dharmas of the two vehicles; therefore, this directly says only contemplating the dharmadhātu as empty, and so forth. Dharmadhātu and the realm of sentient beings are generally raised; the essence of dharmas contemplated does not go beyond these two. The bodhisattva comprehends them as ultimately without distinction: horizontally boundless, because of equaling empty space; vertically without limit, because of being free of beginning and end. "Empty dharmas" means both of these are empty. "Empty" is also a general term. How is it known to be empty? It has only names and lacks real existence. Devoid of what existence? First, externally lacking specific and universal characteristics; second, internally lacking the essence of conditioned and unconditioned; third, lacking a place of abiding, meaning not abiding in the interior, exterior, intermediate, or in being; fourth, lacking mutual dependence between the two dharmas, as existence departing does not leave behind emptiness; fifth, lacking the efficacy of activity; therefore it has no existence. Because it has no existence, it is empty; because it is empty, the realm of sentient beings is itself the dharmadhātu. Third, from "making this" onwards is the benefit of the contemplation. The nine clauses all saying "does not see" is because of plumbing the dharmatā and reaching the other shore. The first three are simply the three wheels. The field of merit is that which giving generates. Karma is stated in terms of completing causes to incur future fruits: what is attained is the fruit (phala), and what requites the cause is retribution (vipāka). The habituated cause continues habituation from before; the habituated fruit is attained afterward. Habituated cause and habituated fruit are generally called cause, being able to bring on future retribution; this retribution repays the cause, and this fruit extends to what is obtained in the present. Furthermore, retribution refers to the defiled, and fruit refers to the undefiled; both are future fruits, differing by defiled and undefiled. Small giving yields small fruit; great giving yields great fruit. Second, the vowed practice of giving Dharma is divided into two: first, contemplating the object of compassion as the reason for raising vows; second, from "I should study thoroughly" onwards, raising vows to benefit. The indestructible dharmatā is the steadfast cause; tranquility and happiness are the steadfast fruit.