大方廣佛華嚴經疏 24.15

24.15

第八念藏。釋相中有四：一總標念體、二所念差別、三能念勝相、四明念益相。二「憶念」下所念差別中唯依宿住以辨明記，略舉十事以顯無盡。一生、二劫、三佛名、四授記、五演教、六眾會、七說義、八根性、九所治、十能治，文並可知。十二分教，今當略說。舊名十二部經，恐濫部帙，改名分教。各有二相，唯修多羅或二或三。修多羅者，此云契經，廣如初卷。言二相者，一是總相，謂《涅槃》十五云「始從如是我聞，終至歡喜奉行，皆修多羅。」二者別相，《雜集》十一云「謂長行綴緝，略說所應說義。」然更有異名，異名有四：一法本、二但名經、三直說、四聖教。言法本者，遠公以五義釋之，一教為理本、二經為論本、三總為別本、四初為後本、五略為廣本，以彼立三修多羅故。一總相、二別相、三本相亦名略相。總不異前。別謂就前總相分出十一，餘不收者還復攝在修多羅中，名為別相。用斯別相望祇夜等，為其本故，名初為後本。言本相者，於彼別相十二部中，初略標舉名修多羅，後廣釋者隨別名之。如言色者，即是根本略相，復云青黃等者，是名廣相，故云略為廣本。然其後二，不違《雜集》長行綴緝等言。綴緝即是十一所不攝者，如〈賢首品〉云「爾時文殊師利說無濁亂清淨行大加德已」等類，此是結集綴緝，非佛正說，故云十一所不攝者。其略說所應說義，即是略為廣本，如欲顯示菩提心功德故，即其類也。此第三略相亦順《成實》，《成實》名直說，語言總相而言名為直說，一一語言多義分別名非直說。斯則通十二分教皆有此一。若十二分中，修多羅並通前三；若三藏修多羅，唯局總相，但開《雜集》別義以成後二。有不曉者妄非先賢，而云修多羅但依總相業用，則違諸論長行綴緝等言。二祇夜者，此云應頌。一與長行相應之頌，由於長行說未盡故。《雜集》云「不了義經，應更頌釋。」如〈十住品〉發心住頌，即其類也。二為後來應更頌故。《涅槃》云「佛昔為諸比丘說契經竟。爾時復有利根眾生，為聽法故後至佛所，即便問人：『如來向者為說何事？』佛時知已，即因本經以偈頌曰：『我昔與汝等，不識四真諦，是故久流轉，生死大苦海』」等。三授記者，梵云和伽羅那，亦云記別。記者錄也，別謂分別。一記弟子生死因果，其文非一。二記菩薩當成佛事，如記彌勒。此〈發心品〉及〈出現品〉並有其文。四伽陀者，此云諷頌。諷即是頌，謂孤起偈。一為易誦持故、二為樂偈者故。三天偈讚皆是其流。五尼陀那，此云因緣。一因請方說，為重法故，如三家五請等。二因事方說，知本末故，如觀善財。又《雜集》云「又有因緣制立學處」，即因事制戒，亦第二攝。六優陀那，此云自說。一為令知而請法故，如十地本分等。二為令所化生殷重故，念佛慈悲為不請友，如〈普賢行品〉等。七本事者，梵云伊帝目多伽。一說佛往事，如說威光太子等。二說弟子往事，如說諸善友因緣等。八本生者，梵云闍陀伽，謂說昔受身。一說如來，如說威光數數轉身值諸佛等。二說弟子，如諸善友等。然其本事，但云其事，除所生事；本生要說受身耳。九方廣者，梵云毘佛略。一廣大利樂故，二正法廣陳故。此經一部全受斯稱。《涅槃》云「所謂大乘方等經典，其義廣大猶如虛空。」《雜集》開為五義。云方廣者，謂菩薩藏相應言說。亦名廣破，以能廣破一切障故。亦名無比法，無有諸法能比類故、一切有情利益安樂所依處故、宣說廣大甚深義故。十未曾有者，梵云阿浮達磨，亦云希法。一德業殊異故，如佛初生即行七步，斯經不起而升四天等。二法體希奇故，謂說佛菩薩不共功德，經文非一。十一譬喻者，梵云阿波陀那。一為深智，說似，令解真故，如《法華》云「諸有智者以譬喻得解」，如〈出現品〉一一喻明。二為淺識，就彼取類，誘令信故。如為擔人說二蘊等，此經所無。《雜集》通說，為令本義得明了故。十二論義者，梵云優波提舍。一以理深故、二義不了故，並須循環研覈。或佛自說，或菩薩相論，如〈問明品〉等。此之十二，於大於小、為局為通。若皆大者，則違《涅槃》等文。《涅槃》第三云「護大乘者，受持九部。」《法華》第一云「我此九部法，隨順眾生說。」《瑜伽》等論說聲聞藏，無有方廣。然諸經論且約一相故作是說。如實說者，大小皆具。如《深密》中，菩薩依十二分教修奢摩他。《瑜伽》二十一云「佛為聲聞一一具演十二分教。」而《涅槃》說大但有九者，依三部中之小相故，謂因緣中取因事制戒、於譬喻中依為誘引、於論議中約非了義。《法華》九部小者，三相大故，於記別中取記作佛、自說之內依不請友、方廣之中依廣大利樂，其正法廣陳通大通小。然契經望餘總相略相則許通有，別相則無。應頌、諷頌、本事、本生互望並無，本事、本生望於記別亦是互無，自說因緣容得互有，如因事說不由請故。除上所除，餘皆互有。此經之中具足十二，已如上引。十二分教義已略周，有欲廣知，如《涅槃》十五、《雜集》十一、《瑜伽》八十一等說。言一三昧種種性者，如一定中，凡小權實多差別故。又一多即入故。三「此念」下明能念勝相。於中十句：一靜慮相應故、二無漏俱轉故、三淨信俱故、四了了知故、五不取相故、六離分別故、七離所知故、八與慧俱故、九具上諸德故、十離上諸過故。四「菩薩住此」下明念益相，亦有十句。既世與出世皆念，故能離過成德，並顯可知。

Eighth is the treasury of mindfulness. In the explanation of its characteristics there are four [parts]: first, general identification of the essence of mindfulness; second, the distinctions among the objects of mindfulness; third, the superior marks of the capacity for mindfulness; fourth, explanation of the marks of the benefit of mindfulness. In the second [part], from 'recollects' onward, regarding the distinctions among the objects of mindfulness, it clarifies distinct memory solely on the basis of past lives, briefly presenting ten matters to demonstrate endlessness: 1. births, 2. kalpas, 3. names of buddhas, 4. predictions, 5. expounding teachings, 6. assemblies of the multitude, 7. explained meanings, 8. faculties and natures, 9. things to be remedied, and 10. remedies; the texts of these are all clear. We shall now briefly explain the twelve divisions of the teachings. They were formerly called the 'twelve divisions of sūtras' (twelvefold scriptures); fearing this might be confused with book volumes (bùzhì), the name was changed to 'divisions of teachings' (aṅga). Each has two marks, though the sūtra alone has two or three. As for 'sūtra', it is translated here as 'tallying text' (qìjīng), as explained at length in the first fascicle. Regarding the 'two marks': the first is the general mark, as when Nirvāṇa [Sūtra], fascicle 15, says, 'From "Thus have I heard" at the beginning to "rejoiced and practiced it" at the end, all are sūtras.' The second is the specific mark, as when the Samuccaya, fascicle 11, says, 'It refers to prose linked together, summarily stating what should be said.' However, there are further alternative designations; these alternative designations are four: first, fundamental source of teachings (fǎběn); second, simply 'sūtra'; third, direct utterance (zhíshuō); fourth, sacred teaching (shèngjiào). Regarding 'fundamental source of teachings', Master [Hui]yuan explained it by means of five senses: 1. the teaching is the root of the noumenon; 2. the sūtras are the root of the treatises; 3. the general is the root of the specific; 4. the first is the root of the later; 5. the brief is the root of the extensive. This is because he established three [types of] sūtra: 1. general mark, 2. specific mark, 3. fundamental mark, also called the brief mark. The general does not differ from the former. The specific means that from the former general mark eleven [other divisions] are set apart, and what is not subsumed by the others is once again gathered into the sūtra, which is called the specific mark. Taking this specific mark and looking toward the geyas and the rest, because it is their root, it is called 'the first being the root of the later'. Regarding the fundamental mark: among the twelve divisions within that specific mark, that which initially and summarily indicates [the subject] is called 'sūtra', and the later extensive explanations are named according to their specific categories. For example, to say 'form' is the fundamental, brief mark, while to further say 'blue, yellow, and so forth' is called the extensive mark; hence it is said that the brief is the root of the extensive. However, the latter two do not contradict the statement in the Samuccaya regarding 'prose linked together' and so forth. 'Linked together' refers precisely to what is not subsumed by the eleven; for instance, the passage in the 'Chief of the Worthies Chapter' stating, 'At that time Mañjuśrī, having spoken of the great augmented virtue of pure practice without turbidity and confusion,' and the like—this is the editorial compilation of the council, not the direct speech of the Buddha; hence it is said to be 'what is not subsumed by the eleven'. Its 'summarily stating what should be said' is precisely 'the brief being the root of the extensive', as in the desire to display the virtues of bodhicitta; that is of this class. This third, the brief mark, also accords with the Harivarman's *Tattvasiddhi*; the *Tattvasiddhi* calls it 'direct utterance'—speaking in terms of the general marks of language is called 'direct utterance', whereas distinguishing manifold meanings for each utterance is called 'not direct utterance'. Thus, universally throughout the twelve divisions of teachings, all possess this one. If among the twelve divisions, the sūtra pervades all three former [marks]; if it is the sūtra of the Tripiṭaka, it is restricted solely to the general mark, merely unfolding the specific meaning of the Samuccaya to establish the latter two. Those who do not understand mistakenly criticize the ancient worthies and say that the sūtra relies solely on the general mark's function, which contradicts the statements in various treatises concerning 'prose linked together' and so forth. Second is geya, translated here as 'verses repeating the prose'. First, it refers to verses that correspond to prose, because [the meaning] was not exhausted in the prose. The Samuccaya states: 'For sūtras of inexplicit meaning, one should further explain them with verses in verse.' For example, the verses on the dwelling of initial resolve in the 'Ten Dwellings Chapter' are of this class. Second, it is because verses should be spoken again for the sake of latecomers. The Nirvāṇa [Sūtra] says: 'In the past, the Buddha finished preaching a sūtra to the bhikṣus. At that time, there were sentient beings of sharp faculties who, in order to hear the Dharma, arrived later at the Buddha's location, and thereupon asked people, "What did the Tathāgata just speak about?" Having known this, the Buddha thereupon took the original sūtra and recited in verses: "In the past, I along with you / did not recognize the four noble truths; / therefore, we drifted for a long time / in the great ocean of suffering of saṃsāra"', and so forth. Third is vyākaraṇa (prediction), in Sanskrit called *vyākaraṇa*, also translated as 'distinguishing record' (jìbié). 'Record' means to chronicle, and 'distinguishing' means to differentiate. First, it records the causes and fruits of birth and death for disciples, instances of which in the texts are numerous. Second, it records the affairs of bodhisattvas when they will achieve buddhahood, such as predicting Maitreya. Both the 'Arousing the Mind Chapter' and the 'Manifestation Chapter' contain such texts. Fourth is gāthā, translated here as 'intoned verses'. 'Intone' is simply verse, referring to isolated verses. First, it is for the sake of ease in reciting and upholding; second, it is for the sake of those who delight in verses. Deva-verse eulogies all belong to this category. Fifth is nidāna, translated here as 'causes and conditions'. First, it is spoken only upon a request, out of reverence for the Dharma, such as the three families making five requests and so forth. Second, it is spoken only on the occasion of an event, so that the origin and end may be known, as in observing Sudhana. Furthermore, the Samuccaya states: 'Moreover, there are causes and conditions that institute rules of training,' which means formulating precepts based on events; this is also subsumed by the second. Sixth is udāna, translated here as 'unprompted speech'. First, it is spoken to make [beings] aware so that they request the Dharma, as in the foundational section of the Ten Stages and so forth. Second, it is to cause those to be transformed to generate deep reverence, being mindful that the Buddha's compassion makes him an unprompted friend, as in the 'Samantabhadra's Practice Chapter' and so forth. Seventh is itivṛttaka (stories of past events), in Sanskrit called *itivṛttaka*. First, it tells of the past events of buddhas, such as the story of Prince Weiguang and so forth. Second, it tells of the past events of disciples, such as the causes and conditions of the various good spiritual friends. Eighth is jātaka (birth stories), in Sanskrit called *jātaka*, referring to accounts of past bodily rebirths. First, it tells of the Tathāgata, such as telling of Weiguang continually turning through rebirths and encountering various buddhas. Second, it tells of disciples, such as the various good spiritual friends and so forth. However, itivṛttaka speaks merely of their deeds, excluding rebirth events; jātaka must recount bodily rebirth. Ninth is vaipulya, in Sanskrit called *vaipulya*. First, it is because of vast benefit and joy; second, it is because the correct Dharma is broadly expounded. This sūtra as a whole entirely receives this designation. The Nirvāṇa [Sūtra] says: 'What are called the Mahāyāna vaipulya scriptures have a meaning as vast as empty space.' The Samuccaya unfolds this into five senses. When it says 'vaipulya', it refers to speech that corresponds to the Bodhisattva Piṭaka. It is also called 'vast destruction', because it can vastly destroy all obstructions. It is also called 'unmatched Dharma', because there are no dharmas that can be compared to it, because it is the refuge for the benefit and joy of all sentient beings, and because it expounds vast, profound meanings. Tenth is adbhutadharma (marvelous events), in Sanskrit called *adbhutadharma*, also called 'rare dharmas'. First, it is because the virtuous activities are extraordinary, such as the Buddha walking seven steps immediately upon being born, or in this sūtra ascending to the four heavens without rising [from beneath the tree], and so forth. Second, it is because the essence of the Dharma is rare and wondrous, referring to the expounding of the unshared virtues of buddhas and bodhisattvas, instances of which in the sūtra texts are numerous. Eleventh is avadāna (parables), in Sanskrit called *avadāna*. First, for those of profound wisdom, it speaks of similarities to cause them to understand the real, as the Lotus [Sūtra] says, 'Those who possess wisdom attain understanding through parables,' and as shown in the 'Manifestation Chapter' with each parable clearly. Second, for those of shallow understanding, it takes analogies based on them to entice them into faith, such as speaking of the two aggregates for the burden-carrier and so forth, which is not found in this sūtra. The Samuccaya speaks generally of it: to make the original meaning clearly understood. Twelfth is upadeśa (discussions), in Sanskrit called *upadeśa*. First, it is because the principle is profound; second, it is because the meaning is not explicit; both require cyclical investigation and verification. Sometimes the Buddha speaks it himself, and sometimes bodhisattvas debate with one another, as in the 'Inquiry into Clarity Chapter' and so forth. Are these twelve restricted or universal with respect to the Mahāyāna and Hīnayāna? If all were Mahāyāna, this would contradict texts such as the Nirvāṇa [Sūtra]. The Nirvāṇa [Sūtra], fascicle 3, says: 'Those who protect the Mahāyāna accept and uphold nine divisions.' The Lotus [Sūtra], fascicle 1, says: 'These nine divisions of Dharma of mine I speak in accordance with sentient beings.' Treatises such as the Yogācārabhūmi state that the Śrāvaka Piṭaka lacks the vaipulya. However, the various sūtras and treatises made such statements merely based on one aspect. If stated according to reality, both the Great and Small [Vehicles] possess all [twelve]. As in the Saṃdhinirmocana, the bodhisattva relies on the twelve divisions of the teachings to cultivate śamatha. The Yogācārabhūmi, fascicle 21, says: 'The Buddha extensively expounded the twelve divisions of the teachings in full for the śrāvakas.' And as for the Nirvāṇa [Sūtra] saying that the Mahāyāna has only nine, this is based on the lesser aspect within three divisions: namely, taking the formulation of precepts based on events in nidāna, relying on enticement in avadāna, and taking non-explicit meaning in upadeśa. That the nine divisions in the Lotus [Sūtra] are lesser is because three aspects are great: in vyākaraṇa it takes predicting the attainment of buddhahood; within udāna it relies on being an unprompted friend; in vaipulya it relies on vast benefit and joy; while the broad expounding of the correct Dharma is common to both the Great and Small. Now, comparing sūtra to the others, in its general mark and brief mark it is admitted to be universally present, but in its specific mark it is not. Geya, gāthā, itivṛttaka, and jātaka are mutually exclusive among themselves; itivṛttaka and jātaka compared to vyākaraṇa are also mutually exclusive; udāna and nidāna may allow mutual presence, such as speaking on the occasion of an event without it being requested. Except for what has been excluded above, all others are mutually inclusive. Within this sūtra, all twelve are fully present, as cited above. The meaning of the twelve divisions of teachings is now briefly complete; if one wishes to know it at length, it is as stated in Nirvāṇa [Sūtra], fascicle 15; Samuccaya, fascicle 11; and Yogācārabhūmi, fascicle 81; and so forth. Speaking of 'manifold natures of a single samādhi', it is like in a single absorption having many differences between ordinary and small, provisional and real; also, because one and many immediately interpenetrate. In the third [part], from 'this mindfulness' onward, it clarifies the superior marks of the capacity for mindfulness. There are ten clauses within it: 1. because it corresponds with dhyāna; 2. because it turns together with the undefiled; 3. because it is accompanied by pure faith; 4. because of knowing distinctly; 5. because of not seizing on marks; 6. because of being free from discrimination; 7. because of being free from the knowable; 8. because it is accompanied by wisdom; 9. because it is endowed with the above virtues; 10. because it is free from the above faults. In the fourth [part], from 'the bodhisattva abiding in this' onward, it explains the marks of the benefit of mindfulness, which also has ten clauses. Since both the mundane and supramundane are recollected, it can abandon faults and accomplish virtues; these are all clear and understandable.