大方廣佛華嚴經疏 26.22

26.22

第三代苦救護中，文分為三：初總明代苦迴向、二「復作是念我所修行」下別明迴向之心、三「佛子菩薩摩訶薩以諸善根如是迴向所謂隨宜」下總結成益。今初，分二：初明先救重苦、後「菩薩爾時作是念言」下念遍救諸苦。今初，有二：先見苦興悲，心堅不退。堅有七相，謂不捨所行、不避苦事、不驚忽至、不怖迷倒、不退大悲、多苦不怯、長苦無厭。二「何以」下徵以釋成。徵有二意。一云：生自造苦，何干菩薩，而欲代之？二云：劇苦難堪，何為不厭？釋意云：本願荷故。逢苦若厭，焉能荷負？二念遍救諸苦中二：先救八苦、八難等苦，故有諸言：隨業流轉是業繫苦，邪見無智是愚癡苦。「我應」已下起救之心。二「又諸眾生」下救迷四諦苦。文中分二：初念苦境、二「菩薩見」下正興悲救。今初，於中先不知集，謂癡愛為本是煩惱道。「染著」已下明其業道，為有造行故名染著。隨業入苦，如彼鳥獸因食愛故入於籠檻。作魔業行，明有惡業。福智都盡，明無善業。次常懷疑惑，無生道見滅之因，故不見安隱圓寂，不知出離道諦，在於生死苦諦。二興悲救中，起大悲心者，令脫苦集故。大饒益心者，令得清淨滅道故。故用善根迴向。大迴向經者，賢首云：「如圓教所說，普賢迴向故。」然藏內有《大迴向經》，此教最初，不應指彼。若結集從簡，於理可然。第二別明代苦迴向之心中有五復念，前三明代苦之心、後二明迴向之心。今初，即分為三：初明一向普救，無自為心；次眾苦備受，無懈怠心；三決志保護，無虛妄心。初文可知。二中復二：先正明、後徵釋。今初。言大壑者，如尾閭壑，飲縮眾生無暫已故。後徵釋中，先徵意云：何以獨為眾生備受眾苦，復勤修耶？釋云：一身之苦令多解脫，故願自受。顯悲之深。問：眾生之苦，自業所招、自心所變，云何菩薩而能代耶？答：通論代苦，有其七義：一以苦自要，增悲念故。《瑜伽》四十九「問云：菩薩從勝解行地隨入淨勝意樂地時，云何超過諸惡趣」等。此問菩薩云何自離惡趣，下答文廣，意云：謂菩薩於世間清淨靜慮已善積資糧，於多苦有情修習哀愍，無餘思惟。由此修習故，得哀愍意樂及悲意樂，為利惡趣有情誓處惡趣如己舍宅，設住惡趣能證菩提亦能忍受，為除物苦願身代受，令彼惡業永不現行，一切善業常得現行。由此悲願力故，一切惡趣諸煩惱品所有麁重，於自所依皆得除遣，得入初地。釋曰：約此但有悲願意樂，身不能代，由悲決定自獲勝益。二約菩薩本為利生求法苦行已名為代，後能為物為增上緣亦名代受。三約菩薩留惑同事受有苦身，為生說法令不造苦因，因亡果喪亦名代受。四設有眾生欲造無間等業，菩薩化止不從遂斷其命，菩薩自受惡趣苦報，令彼得免無間大苦，名為代受。此依梁《攝論》第十一說，《涅槃》仙預國王亦同此義，非唯意樂而已。五由菩薩初修正願為生受苦，至究竟位願成自在，常在惡趣救代眾生，如地藏菩薩及現莊嚴王等，乃至饑世身為大魚，皆其類也。或以光明照觸、或神力冥加，其事非一。六由菩薩此願契同真如，彼眾生苦即同如性，以同如之願還潛至即真之苦，依此融通亦名代也。七由普賢以法界為身，一切眾生皆是法界，即眾生受苦常是菩薩，故名為代。上來七義，初但意樂，次二但約為增上緣，四五二義實能身代，六七二義理觀融通。問：若依四五二義應能普代，何故猶有眾生受苦？答：此有三義。一有緣無緣故，與菩薩有緣則可代也；二業有定不定故，不定者可代；三若受苦有益，菩薩令受，方能究竟得離苦故。如父母教子、付嚴師令治，如是密益非凡小所知。

In the third section, saving and protecting by taking on suffering, the text has three parts: first, a general explanation of dedication by taking on suffering; second, from "He further has this thought: whatever I cultivate" onward, a specific explanation of the mind of dedication; third, from "Children of the Buddha, when the bodhisattva-mahāsattva dedicates all roots of goodness in this way, that is to say, in accordance with what is appropriate" onward, a concluding summary of the resulting benefits. The first part is divided into two: first, an explanation of saving from severe suffering first; second, from "The bodhisattva at that time has this thought" onward, the thought of universally saving from all sufferings. The first of these has two aspects: first, seeing suffering and giving rise to compassion, the mind remains steadfast and does not retreat. Steadfastness has seven marks: not abandoning what is practiced, not avoiding painful affairs, not being startled by sudden occurrences, not being terrified by delusion, not retreating from great compassion, not being daunted by abundant sufferings, and not tiring of prolonged sufferings. Second, from "Why is this?" onward, an inquiry followed by an explanation to establish it. The inquiry has two meanings. One says: sentient beings create suffering themselves; what does that have to do with the bodhisattva, that he should wish to take it on for them? The second says: intense suffering is difficult to endure; why does he not become weary of it? The meaning of the explanation is: because of his original vow to shoulder it. If one grows weary upon meeting suffering, how could one shoulder it? In the second part, the thought of universally saving from all sufferings, there are two points: first, saving from the eight sufferings, the eight difficulties, and other sufferings. Thus there are various statements: revolving in accordance with karma is the suffering of karmic bondage; wrong views without wisdom is the suffering of ignorance. From "I ought to" onward is the arising of the mind of rescue. Second, from "Moreover, all sentient beings" onward, saving from the suffering of confusion regarding the Four Truths. In this text there are two parts: first, mindfulness of the realm of suffering; second, from "The bodhisattva sees" onward, the direct arising of compassion to save them. In the first of these, first they do not know the truth of origination: that is, ignorance and craving are the root, which is the path of defilements. From "becoming attached to" onward explains their path of karma; because there is the creation of action, it is called attachment. Entering suffering in accordance with karma is like birds and beasts entering cages and snares on account of craving food. Cultivating demonic karma explains that there is evil karma. Merit and wisdom being utterly exhausted explains that there is no good karma. Next, constantly harboring doubt and perplexity, they lack the cause for the vision of the path of non-arising to extinguish it, and therefore they do not see peaceful and tranquil complete cessation, do not know the truth of the path of transcendence, and remain within the truth of suffering that is birth and death. In the second part, the arising of compassion to rescue them, giving rise to the mind of great compassion is in order to cause them to escape suffering and origination. The mind of great benefit is in order to cause them to attain the pure path and cessation. Therefore, he uses his roots of goodness to dedicate. As for the *Great Dedication Sūtra*, Xianshou says: "It is as explained in the Perfect Teaching, because it is the dedication of Samantabhadra." However, there is a *Great Dedication Sūtra* in the canon; this teaching is at the very beginning, so it should not refer to that. If it is an abbreviation made during compilation, then rationally that would be acceptable. The second part, specifically explaining the mind of dedication by taking on suffering, contains five "further thoughts." The first three explain the mind of taking on suffering, and the latter two explain the mind of dedication. The first part is divided into three: first, explaining universal salvation with single-minded devotion, without thoughts of self-interest; next, completely enduring all sufferings without a lax mind; third, resolutely protecting without a deceptive mind. The first text is self-evident. In the second, there are two aspects: first, the direct explanation, and second, an inquiry with an explanation. First, the direct explanation: "great abyss" refers to the abyss of Weiliu, which swallows sentient beings without a moment's cessation. In the inquiry and explanation, the meaning of the inquiry first says: Why should one solely endure all sufferings on behalf of sentient beings and further cultivate diligently? The explanation says: the suffering of one single body causes many to be liberated, and therefore he vows to endure it himself. This reveals the depth of his compassion. Question: The suffering of sentient beings is brought about by their own karma and transformed by their own minds; how can a bodhisattva take it on for them? Answer: Discussing taking on suffering generally, there are seven meanings: First, binding oneself through suffering to increase compassionate mindfulness. In fascicle forty-nine of the *Yogācāra[-bhūmi]*, it asks: "When a bodhisattva passes from the stage of conviction into the stage of pure superior aspiration, how does he transcend the evil destinies?" and so forth. This inquires how a bodhisattva personally frees himself from evil destinies. The extensive answer below means: the bodhisattva has already well-accumulated provisions in worldly pure dhyāna and cultivates compassion toward sentient beings with much suffering, without any other thoughts. Through this cultivation, he attains the aspiration of pity and the aspiration of compassion. In order to benefit sentient beings in the evil destinies, he vows to dwell in the evil destinies as if they were his own home. Even if remaining in the evil destinies allows him to realize bodhi, he can also endure it. To remove the suffering of beings, he vows to take it upon himself, causing their evil karma never to become manifest, and all good karma always to become manifest. By the power of this vow of compassion, all the crude heaviness of all defilements of the evil destinies are eliminated from his own basis, and he is able to enter the first stage. The explanation says: according to this, there is only the aspiration of the compassionate vow, but the body cannot take it on; by the certainty of compassion, he personally obtains superior benefits. Second, in terms of the bodhisattva originally enduring hardships to seek the Dharma for the benefit of beings, this is already termed taking it on; later, being able to serve as a dominant condition for beings is also called taking it upon oneself. Third, in terms of the bodhisattva retaining defilements to engage in identical actions and taking on a suffering body in existence, he expounds the Dharma for sentient beings so that they do not create the causes of suffering; when the cause is destroyed, the effect perishes, which is also termed taking it on. Fourth, if there are sentient beings who wish to create karma [leading to] the unmitigated hells or the like, and the bodhisattva attempts to dissuade them but they do not comply, he then terminates their lives, and the bodhisattva himself undergoes the painful retribution of the evil destinies, causing them to be spared the great suffering of the unmitigated hells—this is termed taking it on. This is based on the eleventh fascicle of the Liang *Mahāyānasaṃgraha*, and King Senya in the *Mahāparinirvāṇa-sūtra* also shares this meaning; it is not merely an aspiration. Fifth, because a bodhisattva, from his initial cultivation of right vows, endures suffering for beings, upon reaching the ultimate station his vows attain mastery; he always remains in the evil destinies to save and take on [suffering for] sentient beings, like the Bodhisattva Kṣitigarbha, the manifestation of King Alaṃkāra, and even becoming a great fish in times of famine—all belong to this category. Or he illuminates and touches them with light, or secretly assists them with supernatural powers; such deeds are manifold. Sixth, because this vow of the bodhisattva accords with tathatā, the suffering of those sentient beings is identical with the nature of tathatā; by means of the vow that is identical with tathatā, he secretly reaches the suffering that is identical with reality. Relying on this interpenetration, it is also termed taking it on. Seventh, because Samantabhadra takes the dharmadhātu as his body, and all sentient beings are the dharmadhātu, when sentient beings suffer, it is always the bodhisattva; therefore it is termed taking it on. Regarding the above seven meanings: the first is merely aspiration; the next two are merely in terms of being a dominant condition; the fourth and fifth genuinely involve physically taking it on; the sixth and seventh represent the interpenetration of noumenon and contemplation. Question: If based on the fourth and fifth meanings he should be able to take on [suffering] universally, why are there still sentient beings who suffer? Answer: There are three meanings here. First, because of having conditions or lacking conditions: if one has conditions with the bodhisattva, then it can be taken on. Second, because karma is either fixed or unfixed: unfixed karma can be taken on. Third, if undergoing suffering is beneficial, the bodhisattva causes them to undergo it, so that they can ultimately attain liberation from suffering. It is like parents teaching a child, handing them over to a strict teacher for discipline; such hidden benefits are not something ordinary people or followers of the small vehicle can understand.