大方廣佛華嚴經疏 26.10

26.10

第四「告諸菩薩」下本分中分二：先總顯體相；後「佛子菩薩摩訶薩迴向有幾」下別示名相。今初，若直就經文應分為三：初句總標願體難思。希求名願，即具攝普賢無盡願海深廣難思。二「充滿」下顯難思相，謂體充法界故難思議，用普救護故稱為大。又約體深不思議，約用廣不思議。又深廣無礙名不思議。又體相用三並充法界，隨所遍處無不救護，實難思議。三「所謂」下釋成難思，以行同佛故。然總論品內，一一難思。別示其相，略申十種：一體深、二用廣、如上已辨；三攝德無盡、四出生眾行、五餘不能壞，此三充滿法界中攝；六都不自為、七忍苦無倦、八背恩不轉、九逆順多端、十盡窮來際，此五普能救護中攝。此之十句，一一超於言念，皆不思議，故收前後。有三種體：一所依體，即智光三昧；二約剋性，即上大願；三約總含，通有六法：一定、二智、三願、四悲、五所依法界、六通慧作用。即不思議解脫以為體性，而圓融無礙為迴向體。若取論勢，亦初句是總、下三句別。一充滿法界即是勝願，以是一切佛根本故。二普救一切即是大願，順作利益故。三所謂學佛迴向，是不怯弱願，決定入佛大願故，亦未入地故。無觀相及真實願，大悲增故，加前行住大願利益。而住行中有無常愛果因，今此缺者，大悲既增惟願救護，不欲自求菩提果故。

Fourth, under "Addressing all the bodhisattvas," the text of the proper portion [of the chapter] is divided into two: first, an overall revelation of the essence and characteristics; later, under "O Sons of the Buddha, how many pariṇāmanās of bodhisattva-mahāsattvas are there?" a separate demonstration of the names and marks. As for the first, if taken directly according to the sūtra text, it should be divided into three parts. The first line generally indicates that the essence of the vow is inconceivable. Seeking is called a "vow," which fully gathers the deep and vast inconceivability of Samantabhadra's inexhaustible ocean of vows. Second, the passage from "pervading" onward reveals the characteristics of this inconceivability: because its essence fills the dharmadhātu, it is inconceivable; because its function rescues and protects everywhere, it is called "great." Furthermore, in terms of essence, its depth is inconceivable; in terms of function, its breadth is inconceivable. Again, the non-obstruction of depth and breadth is called "inconceivable." Moreover, essence, mark, and function all three fill the dharmadhātu, and wherever they pervade, there is none who is not rescued and protected; truly it is inconceivable. Third, from "that is to say" onward, it explains the completion of this inconceivability, because their practice is identical with that of the Buddhas. Yet, considering the chapter as a whole, each and every [aspect] is inconceivable. To point out its characteristics individually, ten kinds are briefly set forth: (1) depth of essence, (2) breadth of function—as already distinguished above; (3) inexhaustible subsumption of virtues, (4) bringing forth myriad practices, (5) being indestructible by others—these three are subsumed under "pervading the dharmadhātu"; (6) not acting for oneself in any way, (7) enduring suffering without weariness, (8) not turning back even when repaid with ingratitude, (9) facing adversity and compliance in diverse ways, (10) exhausting the bounds of the future—these five are subsumed under "capable of rescuing and protecting universally." Each and every one of these ten phrases transcends words and thoughts, all being inconceivable; hence they gather the preceding and following. There are three kinds of essence: (1) the supportive essence, which is the samādhi of wisdom-light; (2) strictly identified, it is the aforementioned great vow; (3) generally comprehending, it extends to six factors: first, concentration; second, wisdom; third, vows; fourth, compassion; fifth, the supportive dharmadhātu; and sixth, the operation of superknowledges and wisdom. Thus it takes the inconceivable liberation as its essential nature, while perfect interpenetration and non-obstruction is the essence of pariṇāmanā. If following the treatise's approach, the first line is likewise general and the following three lines are specific: (1) "pervading the dharmadhātu" is the superior vow, because it is the root of all Buddhas; (2) "rescuing all universally" is the great vow, because it accords with bringing benefit; (3) "the so-called emulation of the Buddhas' pariṇāmanā" is the undaunted vow, because it determinately enters the great vows of the Buddhas, and also because [the bodhisattva] has not yet entered the stages. There are no vows of observing marks or of reality, because great compassion is augmented, adding to the benefits of the great vows of the prior practices and abodes. Whereas in the abodes and practices there are causes for [bringing about] impermanent and beloved fruits, here these are absent, because since great compassion is augmented, [the bodhisattva] only vows to rescue and protect, without desiring to seek for himself the fruit of bodhi.