大方廣佛華嚴經疏 22.13

22.13

第二「佛子菩薩如是」下廣顯三聚。即分為三：初攝律儀、二攝眾生、三攝善法。今初，即堅持不犯，為第一難持。文中亦二：先顯難持之境，謂多而且麗，加以惑心，日日長時，故為難也。後「爾時菩薩」下起觀對治，即能持於難持也。言乃至者，《大品》云「貪著五欲，障礙生天，況復菩提勝事皆障」，故云乃至。第二「唯除」下攝眾生戒。於中四：初明忘犯濟物，如祇陀末利唯酒唯戒，唯除教化即行於非道，不捨智心即通達佛道。二「佛子」下輕身益物，為第二難持，乃至捨命亦無缺故。三「菩薩自得」下彰持分齊，是第三難持，謂恒住正念無誤失故。即以難況易、以誤況故本性慣習故。分齊者，初發心住，了見心性成正覺故，解法無生常見佛故。觸境皆佛，豈容佛所生欲想耶？四「爾時菩薩」下明深起大悲是善士相。在文分三：初悲物著欲、二生勸持心、三徵釋所以。今初，七句，初二為總，無時不起，是長夜中想念。下別，一想念未得、二趣向可得、三貪著已得、四決謂為淨、五耽染無厭、六迷醉沈溺、七隨境流轉、八欲罷不能。二「我今」下生勸持心，初勸他持戒、次「住淨戒」下兼讚戒功德。三徵釋者，大悲益他，菩薩家業故。第三「作是學已」下明攝善法戒。文分為二：初明自分現攝、後辨勝進當攝。今初。善法雖多，不出悲智，故文中略舉。於中分三：初雙標悲智、二「然知」已下雙釋二相、三「如是解者」已下雙明二果。今初也，先智、後悲。智中，先明離過，謂離惡行無明；後「以智」下明其成德，「為眾生」下即是攝悲。二雙釋二相中，悲智雙運。文分為二：先以智導悲，自成正觀；二「一切諸法」下通明入法，顯彼倒因。今初，文有四對：前三二互相望、後一當體以辨。前三對中，前二不離、後一不即，即顯生之與倒非即離也。眾生即能起顛倒之人，乃染分依他；顛倒即所起之妄，是遍計所執。初對明不離者，謂依似執實故離生無倒，依執似起離倒無生。第二對明不相在，重釋前義。言不離者，明因果相待緣成，非先有體。二物相在，因中無果，故倒內無生。若必有者，則應遍計是依他起。果中無因，故生內無倒。若要令有者，則應無有不倒眾生。第三對明不即，不壞因果能所遍計之二相故。由前三對，則知生倒非一非異、非即非離。第四對當體以辨。倒心託境方生，故非內法。若是內者，無境應有。境由情計，故非外法。若是外者，智者於境不應不染。既非內外，寧在中間？則知心境當體自虛，將何對也？以明即離，眾生亦爾，即蘊求無，故非內法；離蘊亦無，故非外法。既非內外，亦絕中間，本性自空，何能起倒？將何對他？明非即離。既如是知，則自無倒。為物說此，倒惑自除。二「一切」下通明入法顯彼倒因。謂由不達緣成不堅，妄生遍計，故云誑惑愚夫。實則愚夫自誑，若獼猴執月。三「如是」已下雙明二果。即前悲智所成之果也，亦九戒中二世樂戒也。先總、後別。總中，由解諸法不實幻化，即是覺了諸行。了行相虛，名達生死。知行體寂，是了涅槃。了之究竟，即得菩提。「自得度」下別有九對：一度苦、二脫集，以了生死故。三調之以道、四寂之以滅，以了涅槃故。次四即證四諦之德，如次配上。謂由斷苦故，得安樂等。九即證佛菩提之樂。第二「佛子」已下勝進當攝，於中有二十句。前十具勝德，一順佛、二離世、三行勝法、四住等理、五等慈、六明智、七離過、八忘緣、九捨執、十不斷煩惱而入涅槃，後十住深智。末句為總，即是佛智。餘別顯深廣之義：一上無過、二言不及、三離依著、四無變動、五超數量、六無邊畔、七無終盡、八絕色相，由上故深。

Second, from "Sons of the Buddha! A bodhisattva like this…" onwards, the three collections [of precepts] are extensively elucidated. This is divided into three: first, the precept of restraint; second, the precept of embracing sentient beings; third, the precept of gathering wholesome dharmas. First, firm adherence without transgression is the first 'difficult to uphold.' In this section there are also two parts: first, the objective conditions that are difficult to endure are revealed—namely, that they are numerous and alluring, and when delusion is added to the mind, day after day for a long time, they are thus difficult. Later, from "At that time the bodhisattva…" onwards, one arouses contemplation as an antidote, which enables one to uphold what is difficult to uphold. As for "and even," the Large Sūtra says: "Greedy clinging to the five desires obstructs rebirth in heaven, how much more does it obstruct the supreme matters of bodhi!" Hence it says "and even." Second, from "Except only…" onwards is the precept of embracing sentient beings. Within this there are four parts: first, explaining how one may set aside transgressions to rescue beings—just as with Jīta and Mallikā, where it was only wine and only the precepts—so "except only for the sake of transforming" means one may walk in non-paths, while not abandoning the mind of wisdom means one thoroughly penetrates the Buddha-path. Second, from "Sons of the Buddha!" onwards, making light of one's own body to benefit beings is the second 'difficult to uphold,' because even to the point of giving up one's life, there is no violation. Third, from "A bodhisattva having attained for oneself…" onwards reveals the measure of one's adherence, which is the third 'difficult to uphold,' meaning that one constantly abides in right mindfulness without errors or lapses. This uses what is difficult to illustrate what is easy, and uses error to illustrate habitual tendency from the original nature. As for the 'measure': on the Abode of the Initial Arousing of the Mind, one clearly sees the nature of the mind and attains sambodhi; because one understands the non-arising of dharmas, one constantly sees the Buddha. Every object encountered is the Buddha—how could one allow the thought of desire to arise toward the Buddha? Fourth, from "At that time the bodhisattva…" onwards explains deeply arousing great compassion, which is the mark of a superior person. The text is divided into three: first, pitying beings who cling to desires; second, giving rise to the intention to encourage them to keep the precepts; third, questioning and explaining the reason. First, there are seven clauses. The first two are general: never failing to arise, these are thoughts throughout the long night. Below are the specifics: 1. longing for what has not yet been obtained; 2. heading toward what can be obtained; 3. greedily clinging to what has already been obtained; 4. definitely deeming it pure; 5. indulging without satiety; 6. being intoxicated and drowning; 7. drifting along with objects; 8. wanting to stop but being unable to. Second, from "I now…" onwards, one gives rise to the intention to encourage them to keep the precepts: first, encouraging others to uphold the precepts; next, from "abiding in pure precepts…" onwards, concurrently praising the merit of the precepts. Third, as for the questioning and explaining: great compassion benefits others, which is the bodhisattva's family business. Third, from "Having trained like this…" onwards explains the precept of gathering wholesome dharmas. The text is divided into two: first, explaining the present gathering within one's own stage; second, discerning the future gathering in superior progress. In the first part: although wholesome dharmas are numerous, they do not go beyond compassion and wisdom, so they are briefly cited in the text. Within this there are three parts: first, jointly introducing compassion and wisdom; second, from "Yet knowing…" onwards, jointly explaining the two marks; third, from "Those who understand like this…" onwards, jointly clarifying the two fruits. In the first, wisdom comes first, followed by compassion. Within wisdom, one first explains the departure from faults, namely leaving behind evil conduct and ignorance; later, from "with wisdom…" onwards, explains the perfection of virtue; from "for the sake of sentient beings…" onwards, this gathers compassion. Second, within jointly explaining the two marks, compassion and wisdom operate together. The text is divided into two: first, guiding compassion with wisdom, naturally perfecting right contemplation; second, from "all dharmas…" onwards, generally clarifying entry into dharmas and revealing the causes of their inverted views. In the first, there are four pairs: the first three consider the two in relation to one another; the last one examines them in their own nature. Among the first three pairs, the first two are 'not separate,' and the last one is 'not identical,' which reveals that sentient beings and inverted views are neither identical nor separate. Sentient beings are the persons capable of giving rise to inverted views, which belongs to the defiled aspect of the other-dependent nature (paratantra-svabhāva); inverted views are the delusions that are produced, which is the imagined nature (parikalpita-svabhāva). The first pair explains that they are not separate: relying on the semblance, one grasps at the real, and therefore apart from beings there are no inverted views; relying on the grasping, the semblance arises, and therefore apart from inverted views there are no beings. The second pair explains that they do not exist within one another, re-explaining the previous meaning. Saying they are 'not separate' clarifies that cause and effect are mutually dependent and formed by conditions, not having a preexisting essence. When two things exist within one another, there is no fruit within the cause, so inside the inverted view there is no sentient being. If it necessarily existed, then the imagined would be the other-dependent. There is no cause within the fruit, so inside the sentient being there is no inverted view. If one required it to exist, there would be no sentient beings who are not inverted. The third pair explains that they are not identical, because this does not destroy the two marks of cause and effect, the grasper and the grasped imagined natures. From the preceding three pairs, one knows that beings and inverted views are neither one nor different, neither identical nor separate. The fourth pair examines them in their own nature. The inverted mind arises only by depending on objects, so it is not an internal dharma. If it were internal, it would exist without objects. Objects are posited by emotional conceptualization, so they are not external dharmas. If they were external, the wise would not be free from defilement regarding objects. Since it is neither internal nor external, how could it be in the middle? Thus one knows that mind and objects are fundamentally empty in their very essence; how could they be contrasted with each other? To clarify identical and separate: sentient beings are also like this; seeking them in the aggregates, they are non-existent, so they are not internal dharmas; apart from the aggregates they are also non-existent, so they are not external dharmas. Since they are neither internal nor external, they also completely transcend the middle; their original nature is fundamentally empty, so how could they give rise to inverted views? With what could they be contrasted to explain that they are not identical or separate? Having understood this, one is naturally free from inverted views oneself. Explaining this for beings, inverted delusions are naturally eliminated. Second, from "all [dharmas]…" onwards generally clarifies entry into dharmas and reveals the causes of their inverted views. That is, because of failing to comprehend that what is conditionally produced is not solid, one falsely gives rise to the imagined nature; hence it is said to 'delude and bewilder foolish persons.' In truth, foolish persons delude themselves, like monkeys grasping at the moon. Third, from "like this…" onwards jointly clarifies the two fruits. These are the fruits accomplished by the preceding compassion and wisdom, and also the precept of giving happiness in the two lives among the nine precepts. First in general, then in detail. In general, through understanding that all dharmas are unreal, illusory transformations, this is the awakening to all conditioned formations (saṃskāra). Fully understanding that the marks of formations are empty is called penetrating saṃsāra. Knowing that the essence of formations is quiescent is understanding nirvāṇa. When understanding reaches its culmination, one attains bodhi. From "attaining crossing over for oneself…" onwards, there are separately nine pairs: 1. crossing over suffering; 2. being freed from the origin of suffering, through penetrating saṃsāra; 3. harmonizing with the path; 4. silencing through cessation, through understanding nirvāṇa. The next four are the virtues of realizing the four noble truths, matching the above in order: namely, through severing suffering, one attains peace and joy, and so forth. The ninth is realizing the joy of the Buddha's bodhi. Second, from "Sons of the Buddha!" onwards concerns the superior progress that is to be gathered, in which there are twenty clauses. The first ten are endowed with superior virtues: 1. according with the Buddha; 2. leaving the world behind; 3. practicing the superior Dharma; 4. abiding in equal noumenon; 5. equal benevolence; 6. luminous wisdom; 7. leaving faults behind; 8. forgetting conditions; 9. relinquishing grasping; 10. entering nirvāṇa without severing afflictions. The latter ten abide in deep wisdom. The final clause is general, which is the Buddha's wisdom. The rest separately reveal the meaning of depth and breadth: 1. having nothing superior above; 2. unreachable by words; 3. free from dependence and attachment; 4. without fluctuation; 5. transcending measure and quantity; 6. without limits or boundaries; 7. without termination; 8. cutting off material forms and marks. Because of the above, it is deep.