大方廣佛華嚴經疏 24.13

24.13

第六施藏。文三同前。釋相中二：第一標列十章、第二「佛子」下依章牒釋。釋中十段，一一各三，謂標、釋、結。然此十施，前六事捨，謂身命財；次三心捨，謂不取著；後一俱捨，名為究竟。第一分減施，釋中三：初明分減之相；二「若自食」下明施善巧，外無施境而不捨施心；三「復作」下對治施障。第二竭盡施者，不顧活命，傾竭所有也。然施心須成、施行須量，若彼為成大利，則身命無悋。若彼但為貪求無厭，或惡心欲行大害，應以方便勿成人惡。如月光王施頭與怨，奪萬姓之歡；施二人之死，怨王喜死、乞者恨死。雖有賢行，未全可準。今言竭盡者，以彰菩薩施心已成，有應施境終無悋也。內施內外，準此可知。若不爾者，菩薩能雨七珍充足一切，何不施耶？亦見眾生所不宜故。釋相中三：初明難施之物、二「或時」下乞境現前、三「菩薩自念」下正修施行。下之四施皆有此三。第三內施，謂內身也。煢者單也。《玉篇》云「無兄曰煢。無子曰獨。」頓者損也。冀者望也。第四外施，即王位也。窶者，無財備禮也。第五內外施者，王位為外，兼身作役為內也。第六一切施者，凡所有物也。此與竭盡及內外施異者，竭盡揀異分減，但約資生；內外合前二門空言作役王位。今云一切，通前諸門。又是事捨之終，故總該收。舉難攝易，略列數條，廣則無邊，如第六迴向所辨。第七過去施者，然三世之施，通相皆明不著，別則過去不生追戀、未來預止貪求、現在心無染著。今過去，釋中分二：先明於佛法無著、後「又復」下於一切法無著。前中，初二句總明；次「不起分別」下別顯，先顯不著之相，不分別者稱法性故；次不貪染不愛味，亦不方便求取以為己德，亦不依此而起修行；次「見法」下廣上了達，釋不著所由。次「但為」下釋疑。疑云：既俱無著，云何而說？釋云：為化眾生令無著故。二於一切法無著者，以般若智求不可得，觸目現境尚了性空，過往法中寧當計有？第八未來施，釋中分二：先正顯、後釋疑。前中不著修行之因，不願淨土之果，不味其好、不厭其事。不迴向者，釋上不味，不自安處求勝樂故。「不退」已下釋上不厭，修彼行故。二「但欲」下釋疑。疑云：既於淨不味，修行何為？釋有二意：一者約悲，但為攝物故。二「然此」下約智，智了非有故、生即非生故、不著不礙事故、非生之生故修行。非有處所者，與理冥故。非無處所者，事像形故。非內者，相分境故。非外者，心所淨故。非近者，十萬等殊故。非遠者，我淨土不毀故。此約淨國以說。若通論未來法者，可以意知。「復作」已下更約性空結成捨義。又目擊尚捨，況於未形。第九現在施，釋中有三：初明所捨之境、二「聞已」下正明捨心、三「為令」下釋通外難。今初，先列諸天、後列二乘功德。上二世中舉佛菩薩，今舉諸天二乘者，文影略耳。天中，初六欲界，已如初會。「梵天」已下明色界天。然色界攝天多少，諸說小異。《俱舍》、《正理》皆說十七，故頌云「三靜慮各三，第四靜慮八。」長行之中建立十六，以梵王、梵輔同一天故。《瑜伽》云「處有十八」，謂色究竟外說大自在，不言無想，意在廣果中收。今此即文而數有二十二，然四禪初一皆是總標，則初靜慮四，二三各三，第四有八，還成十八。《正理》初說有三，今加梵身。晉經梵眾名梵眷屬。若然，身亦眾義，則梵身是外所領之眾，梵眾則為內眷屬眾，梵輔即大梵前行列侍御。大梵即彼天王，獲中間定，初生後歿威德等勝，故名為大。次「光天」下即二禪三天，一自地天內光明最少故；二光明轉勝，量難測故；三光音者，口出淨光故。次「淨天」下即三禪三天，意地受樂總名為淨。一於自地中此淨最劣，故名少淨；二淨增難量故；三此淨周普故。次「廣天」下明四禪八天。初三是凡，離八災患，皆稱福廣。於自地中此福猶劣，故名少廣，二福難量故、三異生果中此最勝故。無煩已上名五淨居，謂離欲諸聖以聖道水濯煩惱垢，故名為淨。淨身所止，故名淨居。或此天中無異生雜，純聖所止，故名淨居。一無煩者，煩謂繁雜或謂繁廣，無繁雜中此最初故，繁廣天中此最劣故，此依《正理》。若順今經，皆作此煩，則無廣義。二無熱者，已善伏除雜修靜慮上中品障，意樂調柔離熱惱故。或熱者熾盛為義，謂上品修靜慮及果，此猶未證故。三善現者，已得上品雜修靜慮，果德易彰，故名善現。四善見者，雜修定障餘品至微，見極清徹，故名善見。經本先「見」後「現」，或恐誤也。五色究竟者，更無有處於有色中能過於此故，或此已到眾苦所依身最後邊故。言乃至二乘功德者，中間越於四空等故。二正明捨心中，聞上世出世境已，不迷為實、不沈沒於貪、不聚集其善因、不散動以分別。「但觀」下釋其所以，可知。三釋難者，疑云：既言不聚善因，何以說五乘因果？釋云：拯三塗之劇苦、示人天以穌息，止劣見之妄情、說二乘以引攝，為物然耳，非自不捨也。第十究竟施，文三。同前徵名者，略有五義得究竟名：一前六捨財命、次三捨著心，今則兼上二門故；二又發大願令物無著故；三令物得究竟果故；四不生一念愛著則微細無著故。五究竟能令物實益故。如無眼等而施之者，如世凡人，豈能將他之目安之於己？今菩薩福力，令彼還得，以慈善根力故。如五百群賊平復如故，故云究竟益。釋相中三：初施境現前、二「菩薩聞」下正明施行、三「如我」下迴向眾生。二中分二：初正施無悋；二「但自」下釋成行之由，由入觀故，此觀即是念處觀也。皆言身者，觀有通別，別觀五蘊一一名身，故《淨名》云「是身如泡不得久立」等。通觀五陰皆無常等，故《智論》云「五陰即無常，無常即苦，苦即無我」等。今此不淨偏語色身，餘之三觀皆通五蘊。第一苦觀，謂始從入胎，皆生苦攝，老等可知。二「又觀」下明無我觀，謂無真實主宰故。無有慚愧者，雖假以澡浴衣食，一旦背恩，如小兒故。非賢聖物者，是世間故。故《智論》云「由無我故令捨世間。」三「臭穢」下明不淨觀。四「復作」下明無常觀，觀危脆故。三迴向者，揀小乘故。然菩薩修此觀時，以無所得而為方便故、同法界故，已不共小，況迴向耶？

The sixth is the treasury of giving. The text has three parts, the same as before. In explaining the marks, there are two parts: first, listing the ten sections; second, from 'Sons of the Buddha' onward, commenting on and explaining them according to the sections. Within the explanation, there are ten sections, each having three parts: namely, the heading, the explanation, and the conclusion. However, regarding these ten gifts, the first six are the relinquishment of things—namely, body, life, and wealth; the next three are the relinquishment of mind—namely, non-attachment; and the last one is the relinquishment of both, called 'ultimate.'

First, the gift of partial reduction: within the explanation are three parts: first, explaining the marks of partial reduction; second, from 'If eating oneself' onward, explaining the skillfulness of giving, where although there is no external recipient of giving, one does not abandon the mind of giving; third, from 'Again thinking' onward, counteracting the obstacles to giving.

Second, the gift of complete exhaustion: this means without regard for sustaining life, exhausting all that one possesses. However, the mind of giving must be fulfilled, and the practice of giving must be measured: if it is to accomplish a great benefit, then one has no stinginess with body or life; if the other only greedy and insatiable, or has an evil mind wishing to commit great harm, one should use skillful means not to abet another's evil. Just as King Candraprabha gave his head to his enemy, depriving ten thousand citizens of their joy, and gave two people their deaths, so that the enemy king rejoiced in death and the supplicant resented death—though this was a virtuous action, it cannot entirely serve as a standard. Here, saying 'complete exhaustion' is to demonstrate that the bodhisattva's mind of giving has already been perfected; when there is a fitting recipient, there is ultimately no stinginess. Internal giving and internal-and-external giving can be understood accordingly. If it were not so, since a bodhisattva can rain down the seven jewels to satisfy everyone, why not give them? It is also because they see what is unsuitable for sentient beings. In explaining the marks, there are three parts: first, explaining things that are difficult to give; second, from 'Or sometimes' onward, the field of supplicants appearing; third, from 'The bodhisattva reflects to himself' onward, the actual cultivation of the practice of giving. The four gifts below all have these three parts.

Third, internal giving: this means the internal body. 'Qiong' means solitary. The Yupian says: 'One without an older brother is called qiong; one without a son is called du.' 'Dun' means to harm. 'Ji' means to hope.

Fourth, external giving: this is the royal throne. 'Ju' means lacking wealth to provide offerings.

Fifth, internal and external giving: the royal throne is external, and serving with one's body is internal.

Sixth, giving of everything: this means all possessions whatsoever. The distinction between this and complete exhaustion as well as internal-and-external giving is that complete exhaustion is differentiated from partial reduction by pertaining only to the requisites of life; internal-and-external combines the previous two doors, speaking merely of service and the royal throne. Here, 'everything' encompasses all the previous doors. Furthermore, it is the conclusion of the relinquishment of things, and therefore broadly encompasses them all. Citing what is difficult subsumes what is easy; a few items are briefly listed, but at length they are limitless, as distinguished in the Sixth Pariṇāmanā.

Seventh, giving of the past: regarding giving across the three times, their common characteristic is that they all clarify non-attachment; specifically, for the past, no lingering longing arises; for the future, greedy seeking is halted in advance; for the present, the mind has no tainted attachment. Here, for the past, the explanation is divided into two parts: first, explaining non-attachment to the Buddha-Dharma; second, from 'Moreover' onward, non-attachment to all dharmas. Within the former: the first two sentences explain in general; next, from 'Not giving rise to discrimination' onward, it shows specifically. First, it shows the mark of non-attachment—not discriminating accords with the dharmatā; next, neither craving and being tainted nor relishing, nor using expedient means to grasp it as one's own virtue, nor relying on it to give rise to cultivation; next, from 'Seeing dharmas' onward, comprehensively understanding above, explaining the reason for non-attachment. Next, from 'Only for the sake of' onward, resolving doubts: The doubt states: 'Since all are without attachment, why speak of them?' The resolution states: 'It is to transform sentient beings and cause them to be without attachment.' Second, regarding non-attachment to all dharmas: seeking with prajñā wisdom, they are ungraspable; when the manifest objects before one's eyes are already realized to be empty of nature, how could one posit existence in dharmas of the past?

Eighth, giving of the future: the explanation is divided into two parts: first, directly showing; second, resolving doubts. Within the former, one is not attached to the causes of cultivation, does not aspire to the results of pure lands, does not relish their excellence, and does not revile their phenomena. 'Not dedicating' explains the aforementioned non-relishing—not seeking superior bliss for one's own comfort. 'Not regressing' onward explains the aforementioned non-reviling—cultivating those practices. Second, from 'Only desiring' onward, resolving doubts: The doubt states: 'Since one does not relish the pure, what is the purpose of cultivation?' The explanation has two aspects: first, in terms of compassion, it is only to gather beings. Second, from 'However, this' onward, in terms of wisdom: because wisdom realizes non-existence, arising is non-arising; because non-attachment does not obstruct phenomena, it is arising that is non-arising, and thus one cultivates. 'Not having a location' is because it is merged with noumenon. 'Not lacking a location' is because phenomenal images take shape. 'Not internal' is because it is the object of objective forms (nimittabhāga). 'Not external' is because it is purified by the mind. 'Not near' is because of differences such as a hundred thousand [lands]. 'Not far' is because my pure land is indestructible. This is explained in terms of the pure land; if generally discussed in terms of future dharmas, this can be understood by extension. From 'Again reflecting' onward, concluding the meaning of relinquishment in terms of emptiness of nature. Furthermore, when what is witnessed directly is still relinquished, how much more so what has not yet formed?

Ninth, giving of the present: within the explanation are three parts: first, explaining the realm that is relinquished; second, from 'Having heard' onward, directly explaining the mind of relinquishment; third, from 'In order to cause' onward, resolving external objections. Now, the first: first listing the various heavens, and later listing the virtues of the two vehicles. In the previous two times, buddhas and bodhisattvas were cited; here, citing the heavens and the two vehicles is merely an elliptical style. Among the heavens, the first six are the desire realm, already as in the first assembly. From 'Brahmā heavens' onward, explaining the form-realm heavens. However, regarding the number of heavens subsumed under the form realm, various theories differ slightly. Both the Kośa and the Nyāyānusāra state there are seventeen; hence the verse says: 'Three in each of the three dhyānas, and eight in the fourth dhyāna.' In the prose, sixteen are established, because the Brahmā King and Brahmā Ministers are in the same heaven. The Yogācāra says 'there are eighteen places,' stating Maheśvara outside the Akaniṣṭha heaven, not mentioning the heaven of non-conception, intending it to be subsumed within the Bṛhatphala heaven. Now, here, according to the text, the count is twenty-two; however, since the first of each of the four dhyānas is a general heading, the first dhyāna has four, the second and third each have three, and the fourth has eight, which still makes eighteen. The Nyāyānusāra initially mentions three, and now Brahmakāyika is added. In the Jin sūtra, the Brahmā Assembly is named Brahmā Retinue. If so, 'body' also has the meaning of assembly; then Brahmakāyika is the assembly governed externally, the Brahmā Assembly is the internal retinue assembly, and the Brahmā Ministers are the attendants lined up in front of the Great Brahmā. The Great Brahmā is the king of that heaven, having attained intermediate absorption; born first and dying last, his majesty and virtue are superior, hence named 'Great.' Next, from 'Luminous Heavens' onward are the three heavens of the second dhyāna: first, because within its own stage its radiance is least; second, because radiance increases and its measure is difficult to fathom; third, Ābhāsvara (Light-Sound), because pure light issues from the mouth. Next, from 'Pure Heavens' onward are the three heavens of the third dhyāna; experiencing joy in the mental ground is generally called 'pure': first, within its own stage this purity is most inferior, hence called Parīttaśubha (Lesser Pure); second, because purity increases and is difficult to measure; third, because this purity is pervasive. Next, from 'Vast Heavens' onward, explaining the eight heavens of the fourth dhyāna: the first three are ordinary, free from the eight disasters, all called 'vast in merit': within their own stage this merit is still inferior, hence called Parīttābha (Lesser Vast); second, because merit is difficult to measure; third, because among the fruits of ordinary beings this is the most supreme. From Avṛha onward are called the five Śuddhāvāsa (Pure Abodes): the noble ones who are free from desire wash away the defilements of affliction with the water of the noble path, hence called 'pure.' Because pure bodies reside there, they are called 'Pure Abodes'; or, because in these heavens there is no admixture of ordinary beings, being the residence exclusively of noble ones, they are called 'Pure Abodes.' First, Avṛha (No Affliction): 'fan' means complicated or vast; among those without complication, this is the first; among the vast heavens, this is the most inferior—this relies on the Nyāyānusāra. If following the present sūtra, all use this character 'fan' (affliction), so there is no meaning of 'vast.' Second, Atapa (No Heat): having well subdued and eliminated the superior and medium obstacles of the mixed cultivation of dhyāna, mental joy is pliable and free from the fever of affliction; or, 'heat' has the meaning of blazing, meaning the superior cultivation of dhyāna and its fruit are not yet realized here. Third, Sudṛśa (Skillfully Manifesting): having already attained the superior cultivation of mixed dhyāna, the virtues of the fruit are easily displayed, hence called 'Skillfully Manifesting.' Fourth, Sudarśana (Skillfully Seeing): the remaining obstacles of mixed absorption are extremely subtle, and vision is supremely clear, hence called 'Skillfully Seeing.' In the sūtra text, 'seeing' precedes 'manifesting,' which might be an error. Fifth, Akaniṣṭha (Ultimate Form): because there is no other place among the form-possessing that can surpass this; or because this has reached the final limit of the body that is the basis of all suffering. Saying 'down to the virtues of the two vehicles' is because intermediate states such as the four formless realms are skipped over. Second, in directly explaining the mind of relinquishment: having heard of the above mundane and supramundane realms, one is not deluded into taking them as real, does not sink into greed, does not accumulate their wholesome causes, and does not disperse in discrimination. From 'Only contemplating' onward, explaining the reasons, as is clear. Third, resolving objections: The doubt states: 'Since it is said not to accumulate wholesome causes, why speak of the causes and fruits of the five vehicles?' The resolution states: 'To rescue beings from the severe suffering of the three evil destinies, show humans and devas respite, halt the false feelings of inferior views, and speak of the two vehicles to attract and guide them; it is only done for the sake of beings, not that one does not relinquish it oneself.'

Tenth, the ultimate gift. The text has three parts. As before, examining the name: there are briefly five meanings by which it obtains the name 'ultimate': first, the previous six relinquished wealth and life, and the next three relinquished the mind of attachment; now it combines both doors. Second, generating great vows to cause beings to be without attachment. Third, causing beings to attain the ultimate fruit. Fourth, not generating a single thought of attachment is subtlety without attachment. Fifth, ultimately being able to bring beings real benefit. For example, giving eyes to those without eyes: like ordinary worldly people, how could they take another's eyes and place them on themselves? Now, by the bodhisattva's power of merit, they cause them to regain them through the power of compassionate wholesome roots; just as the five hundred thieves were restored as before, hence it is called ultimate benefit. In explaining the marks, there are three parts: first, the field of giving appearing; second, from 'The bodhisattva hears' onward, directly explaining the practice of giving; third, from 'Just as I' onward, dedicating to sentient beings. Within the second, there are two parts: first, directly giving without stinginess; second, from 'Only reflecting' onward, explaining the reason for completing the practice: it is due to entering contemplation, this contemplation being the contemplation of the stations of mindfulness. All speaking of 'body': contemplation has general and specific aspects: specifically contemplating the five skandhas, each is called a 'body,' hence the Vimalakīrti-nirdeśa says 'this body is like foam, unable to last long,' etc.; generally contemplating the five skandhas, all are impermanent, etc., hence the Mahāprajñāpāramitōpadeśa says 'the five skandhas are impermanent, impermanence is suffering, suffering is non-self,' etc. Now, this impurity refers specifically to the physical body, while the other three contemplations all apply generally to the five skandhas. First, the contemplation of suffering: from entering the womb onward, all are subsumed under the suffering of birth; old age, etc., are self-evident. Second, from 'Also contemplating' onward, explaining the contemplation of non-self: because there is no real master. 'Lacking shame': although provisionally sustained by bathing, clothing, and food, it turns against kindness in a moment, like a small child. 'Not an object of the noble ones': because it is worldly. Hence the Mahāprajñāpāramitōpadeśa says: 'Because of non-self, it causes one to renounce the world.' Third, from 'Foul and filthy' onward, the contemplation of impurity. Fourth, from 'Again reflecting' onward, the contemplation of impermanence: contemplating its fragility. Third, dedication: to differentiate from the Hīnayāna. However, when the bodhisattva cultivates this contemplation, because non-attainment is the expedient means and because it is identical with the dharmadhātu, it is already not shared with the Hīnayāna, how much less the dedication?