大方廣佛華嚴經疏 27.19

27.19

第二依徵廣釋中三：初明所迴善根、二明迴向之行、三結行成德。今初，文有八句：初三可知；四聞法修證，屬於勸請，以對佛親請必聞法故；後四皆隨喜。然依離垢慧所問禮佛法經，總有八重：一供養佛、二讚佛德、三禮佛，餘即五悔，或合禮讚、或略供養。或但為五，以發願迴向但總別之異，如《十住婆沙》。今文依此迴向在於下文，故此有四。或但為三，故《智論》云「菩薩晝夜三時各行三事，謂懺悔、勸請、隨喜。行此三事功德無量，轉近得佛。」若依《善戒經》但有二事，謂懺悔、迴向，皆隨時廣略。然懺名陳露先罪，悔名改往修來，除惡業障故須懺也。然懺有二種：若犯遮罪，先當依教作法悔之；若犯性罪，應須起行。此復二種：一事行，如方等經及禮佛名等。二依理觀，謂觀諸法空，如《淨名》說「當直除滅，勿擾其心」等。若依《普賢觀》及下〈隨好品〉，皆具事理無礙之懺，至下廣明。言禮敬者，除我慢障，起信敬善故。勒那三藏說七種禮，今加後三以成圓十。一我慢禮，謂依次位立，無敬心故。二唱和禮，高聲喧雜故。此二非儀。三恭敬禮，五輪著地捧足，殷重故。四無相禮，入深法性，離能所故。五起用禮，雖無能所而禮不可禮之三寶，一一佛前皆影現故。六內觀禮，但禮身中法身佛故。七實相禮，無內無外，同一實故。八大悲禮，前雖有觀，未顯為生；今一一禮，普代眾生故。九總攝禮，總攝前六為一觀故。十無盡禮，入帝網境，若佛若禮重重無盡故。言勸請者，名為祈求，除謗法障、起慈善根故。聲聞自度但懺己罪，菩薩愍眾故須勸請。但勸如來普雨法雨，則自必霑洽。此文略云勸佛說法，《智論》復加請佛住世，《占察經》中亦請菩薩速成正覺。次句因聞法故起悟入善。言修習者，《瑜伽》八十三云「修者了相作意，習者勝解作意」故。又修者，於所知事而發趣故。習者，無間殷重修加行故。言隨喜者，為慶悅彼故，除嫉妬障、起平等善。然《十住》、《智論》皆有三位：一諸佛善、二二乘善、三人天善。今文四句：初一總明具於三善，二乘正是所訶，故不別舉而含在一切眾生之中。後三句別，其第二句別明三善，結一隨喜；後一隨喜諸佛因果。《大品．隨喜品》明大千海水，一毛破為百分，滴取海水可知其數，隨喜之福不可知數。《法華》展轉第五十人尚難校量，況初隨喜。此據隨喜如來權實功德，其福更多。然佛是除罪勝緣，故與懺悔前後無在。既淨身器，次希法雨，復攝他同己迴向三處，不墮三界及與二乘。然禮等五果通得菩提，別則懺得依正具足，禮則尊貴身器具足，勸請得慧，隨喜得大眷屬并大財福，迴向離邪，常遇佛世、常能修行。約教不同，可以思準。第二「菩薩如是」下明迴向行，中二：先結前善根、後「悉以」下正明迴向。前中二：初橫結上來及不說者；後「凡所」下豎結前善，謂隨前一善皆有積集等故。具足為圓滿，學成為成就，證入為獲得，了性為覺知，餘文並顯。二正明迴向，於中二：先迴向菩提、後迴向眾生。前中二：先明隨相、後明離相。前中亦二：先正起行願、後結行成益。前中又二：先迴向淨土、後總攝迴向。前中亦二：先明眾寶莊嚴、後明人寶為嚴。汎論嚴淨，有其三種：一處所淨、二住處眾生淨，即前二段；三法門流布淨，亦名受用淨，遍上二段。又此二段之中，具足十八圓滿。今初有二：初總標所成、二「如過去」下別顯嚴相。於中亦二：先舉三世土嚴、二願成彼嚴。今初，亦二：先別明、二總結。前中三世即為三，別謂過未現在而為其次。今初，分二：先總明、後別顯。今初，先舉時辨處、次「所謂」下總標。世界種者，即方處間列，如初會說。無量者，無分量故。無數者，數多故。佛智所知者，淨識所現，唯佛窮故。菩薩所識者，登地分見故。大心所受者，地前能受故。莊嚴佛剎者，即正顯示。此雖義當形色，意是總該。二「清淨」下別明，有二圓滿。初辨因圓滿，謂出過三界淨土，亦有出過之因。然上〈世界成就品〉中起具因緣總有十種，生佛兼說有淨穢故。今此唯五，欲同佛淨故略眾生。初句亦總亦別。總明三土之因皆無漏業，故云清淨。自受用土，淨行所流，萬行生故；他受用土及變化土，淨業所引，隨業現故。別則唯約受用，因緣所流，增上緣所引故。《佛地論》云「如來藏識中無漏善根為因而生。」有義：但是增上緣生，以外法故。有義：亦是因緣而生，親能生故；若不爾者，應無因緣，外法相望非因緣故。意以後義為正，言亦是者，通二緣故。有云：感報淨土，以四塵種子而為正因，親感土故。六度萬行而為緣因，助成土故。或以自利後得而為緣因。依此經宗，以一切波羅蜜行隨其所應依正二果，互為二因互相資辨，以皆是法性相應善根成故、常融常別。餘如〈世界成就品〉。下四唯別。初二變化土因，初句約為緣義、後句約為因義。次句是自受用因，故云出世淨業。後句義兼自他受用土因，登地已上皆修普賢之妙行故。又此妙行即圓融因，融上諸土無障礙故。二「一切」下事業圓滿，自能現作一切有情一切義利故。如來雖即是主，意取義利。第二「盡未來」下舉未來土嚴。文中二：初總標、二「盡法界」下別顯，有九圓滿。文分為五：一分量圓滿。此通二土，謂約自受用，從初得佛，盡未來際相續無變，橫周法界，故無邊際。約他受用，為於地上隨宜而現，勝劣大小改變不定。但地前不測言無邊際，登地常見亦無斷盡。此文兼明方所圓滿，以方所有二：一自受用周遍法界，於三界處不即不離故；二他受用處，下文當辨。二皆從如來智慧生者，即果圓滿，自受用土圓鏡智生，他受用土平等智生。三「無量」下依持圓滿，故《佛地經》云「無量功德眾所莊嚴，大寶華王是為依持。」今文中先總標妙寶，「所謂」下別列：初三事嚴中有蓮華；次二德嚴，初即無量功德，佛力即是能持：後一即是所持之國，佛地唯據於事但云蓮華。今通事理，故云佛力功德。莊嚴亦通事理。四如來所都，明主圓滿。五「不可思」下輔翼圓滿，復兼四種。文中分二：初總顯則兼眷屬圓滿，眷屬謂人天八部，然皆菩薩化作，示淨土不空故。今但云諸清淨眾，則兼之矣。後「未來」下別顯勝德兼三圓滿。初明方所圓滿，《佛地經》云「超過三界所行之處」，今云一切諸佛之所成就，通於自他受用，非世所覩。即是超過菩薩能見，是他受用。受用方所，或說淨居、或說西方等是。二「此諸菩薩具大威」下皆門圓滿，以三三昧為所入門。此中初句顯門之因，「知一切」下是空門相，行菩薩業是無相門相，「善巧方便」下是無作門相。入不思議三昧，通該前後。三又此淨業，即攝益圓滿。以離煩惱纏垢等為攝益，故名為清淨。第三「現在」下舉現在嚴中亦二：初總標，類同過未，云亦如是。二「無量」下別顯，有三圓滿：一者形相，即形色圓滿。二無量光色，即顯色圓滿。「悉是」已下總以因結。三「無量香」下住處圓滿。於中有三：初總明住處。次「隨順」下別顯處因，即他受用因，故云示現。後「所謂」下廣顯處嚴，以超過一切菩薩及餘住處名處圓滿。

Second, in broadly explaining according to the query, there are three parts: first, explaining the roots of good (kuśala-mūla) that are dedicated; second, explaining the practice of pariṇāmanā; third, concluding the practice to establish virtue. Now for the first, the text has eight phrases: the first three can be understood; the fourth, hearing the Dharma, practicing, and realizing, belongs to entreating, because directly entreating before the Buddha inevitably entails hearing the Dharma; the latter four are all rejoicing (anumodanā). However, according to the *Sūtra on the Method of Paying Homage to the Buddha Spoken on Behalf of Vimalaprabhā*, there are eight layers in total: 1. making offerings to the Buddha, 2. praising the Buddha's virtues, 3. paying homage to the Buddha; the rest are the five repentances, or paying homage and praising are combined, or making offerings is abbreviated. Or there are only five, because generating vows and pariṇāmanā differ only as general and specific, as in the *Daśabhūmika-vibhāṣā*. In the present text, following this, pariṇāmanā appears in the text below, and so there are four here. Or there are only three, hence the *Mahāprajñāpāramitopadeśa* says: "Bodhisattvas in the three periods of the day and three periods of the night each practice three things: repentance, entreaty, and rejoicing. Practicing these three things yields immeasurable merit and brings one ever closer to attaining buddhahood." If according to the *Bodhisattvabhūmi* (*Śīla-sūtra*), there are only two things: repentance and pariṇāmanā; all are expanded or abbreviated according to the occasion. Repentance (*kṣamā*) means confessing prior transgressions, and regret (*paścāttāpa*) means reforming past ways to cultivate the future; to eliminate the obstruction of bad karma, one must repent. Repentance is of two kinds: if one violates a formulated precept (śaikṣa/prohibitive precept), one should first repent it by performing the rite according to the teaching; if one violates an intrinsically wrong precept (prakṛtisāvadya), one must initiate practice. This again has two kinds: first, phenomenal practice, such as the Vaipulya sūtras and paying homage to the names of the buddhas, etc. Second, relying on noumenal contemplation, that is, contemplating that all dharmas are empty, as the *Vimalakīrti* says: "One should eliminate it directly, and not disturb their minds," etc. If according to the *Contemplation of Samantabhadra* and the "Secondary Marks Chapter" below, both possess repentance of the non-obstruction between noumenon and phenomena, which will be broadly explained below. As for paying homage and reverence, it removes the obstruction of egotism and generates the wholesome [mind] of faith and reverence. Tripiṭaka Master Ratnamati spoke of seven kinds of homage; now three more are added to complete a perfect ten: 1. Homage of arrogance: standing according to rank, without a reverent mind. 2. Homage of chanting along: because of the loud, clamorous noise. These two are improper deportment. 3. Homage of reverence: the five points touching the ground and holding the feet, being earnest and solemn. 4. Homage of signlessness: entering deep dharmatā, free from subject and object. 5. Homage of giving rise to function: although without subject and object, one pays homage to the Triratna that cannot be paid homage to, because reflections appear before each and every buddha. 6. Homage of inward contemplation: paying homage only to the dharmakāya Buddha within one's own body. 7. Homage of true reality: neither inside nor outside, identical in a single reality. 8. Homage of great compassion: although the previous [types] have contemplation, they do not yet manifest for the sake of sentient beings; now in each and every homage, one takes the place of all sentient beings universally. 9. Homage of total integration: totally integrating the previous six into a single contemplation. 10. Homage of inexhaustibility: entering the realm of Indra's net, where whether Buddha or homage, they are multi-layered and inexhaustible. As for entreaty, it is termed supplication; it removes the obstruction of slandering the Dharma and generates the kuśala-mūla of loving-kindness. Śrāvakas, saving only themselves, repent only their own sins; bodhisattvas, pitying the multitude, must entreat. If one only entreats the Tathāgata to rain down the Dharma rain universally, oneself will certainly be moistened. This text briefly speaks of entreating the Buddha to teach the Dharma; the *Mahāprajñāpāramitopadeśa* further adds requesting the Buddha to remain in the world; in the *Kṣitigarbha-divination Sūtra*, one also requests bodhisattvas to swiftly achieve sambodhi. The next phrase means giving rise to the wholesome [mind] of awakening and entry on account of hearing the Dharma. As for cultivating and practicing, the eighty-third fascicle of the *Yogācārabhūmi* says: "'Cultivating' means attention directed toward discerning characteristics; 'practicing' means attention directed toward resolute resolve." Furthermore, "cultivating" is setting forth toward the objects of knowledge. "Practicing" is cultivating preparatory practice uninterruptedly and earnestly. As for rejoicing, it is for the sake of celebrating and delighting in others; it removes the obstruction of jealousy and generates the wholesome [mind] of equanimity. However, both the *Daśabhūmika-vibhāṣā* and the *Mahāprajñāpāramitopadeśa* have three levels: 1. the wholesome of the buddhas, 2. the wholesome of the two vehicles, 3. the wholesome of humans and devas. The present text has four phrases: the first generally explains possessing the three kinds of wholesome; the two vehicles are precisely what is reproached, so they are not separately raised but are subsumed within all sentient beings. The latter three phrases are specific: the second phrase specifically clarifies the three kinds of wholesome, concluding with one rejoicing; the last one rejoices in the causes and results of all buddhas. The "Chapter on Rejoicing" in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā* explains that if the waters of the ocean of a great trichiliocosm were divided into a hundred parts with a single hair, and drops of the seawater were taken, their number could be known, but the merit of rejoicing cannot be known in number. In the *Lotus Sūtra*, the fiftieth person in succession is still difficult to measure, let alone the initial rejoicing. This is based on rejoicing in the provisional and real merits of the Tathāgata, the merit of which is even greater. However, the Buddha is a supreme condition for eliminating sins, so there is no fixed precedence between this and repentance. Having purified the bodily vessel, one next hopes for the Dharma rain, and further gathers others to be identical with oneself in pariṇāmanā toward the three places, not falling into the three realms or the two vehicles. While the five results such as paying homage generally attain bodhi, specifically, repentance attains the completeness of circumstantial and direct retribution; paying homage attains the completeness of a noble bodily vessel; entreaty attains wisdom; rejoicing attains a great retinue and great wealth and blessings; pariṇāmanā departs from falsehood, constantly meeting the era of a buddha, and constantly being able to practice. Differentiating according to the teachings, this can be understood accordingly. Second, from "The bodhisattva thus..." downward, the practice of pariṇāmanā is clarified, containing two parts: first, concluding the preceding kuśala-mūla; next, from "With all..." downward, directly explaining pariṇāmanā. In the former, there are two parts: first, horizontally concluding those mentioned above and those not spoken; next, from "Whatever..." downward, vertically concluding the preceding wholesome, meaning that corresponding to each preceding wholesome there is accumulating and so forth. "Fulfilling" is perfection, "learning to completion" is accomplishment, "realizing and entering" is obtaining, "comprehending the nature" is awakening to knowledge; the remaining text is entirely evident. Second, directly clarifying pariṇāmanā, within which there are two parts: first, pariṇāmanā toward bodhi; second, pariṇāmanā toward sentient beings. In the former, there are two parts: first, explaining conforming to marks; next, explaining departing from marks. In the former, there are also two parts: first, directly giving rise to practice and vows; next, concluding the practice to establish benefit. In the former, there are again two parts: first, pariṇāmanā toward the pure land; next, generally subsuming pariṇāmanā. In the former, there are also two parts: first, explaining adornment with various jewels; next, explaining taking the jewel of persons as adornment. In general discussion of adornment and purity, there are three kinds: 1. purity of the place, 2. purity of the sentient beings dwelling in the place, which are the previous two passages; 3. purity of the propagation of the Dharma-gate, also called purity of enjoyment, which pervades the above two passages. Furthermore, within these two passages, the eighteen perfections are fully complete. Now, the first has two parts: first, generally indicating what is accomplished; second, from "As in the past..." downward, specifically showing the marks of adornment. In this, there are also two parts: first, adducing the adornments of the lands of the three times; second, vowing to accomplish those adornments. In the first, there are also two parts: first, explaining specifically; second, generally concluding. In the former, the three times make three distinct sections, namely past, future, and present, in this sequence. In the first, there are two parts: first, explaining generally; next, revealing specifically. In the first, first the time is adduced to distinguish the place; next, from "That is to say..." downward, it generally marks it out. As for "species of worlds," these are the rows arrayed in directional locations, as spoken in the first assembly. "Immeasurable" means having no measures. "Innumerable" means great in number. "Known by the Buddha's wisdom" means manifested by pure consciousness, exhaustively known only by the Buddha. "Recognized by bodhisattvas" means partially seen upon ascending the stages. "Received by great minds" means capable of being received before the stages. "Adorned buddha-fields" directly reveals them. Although this corresponds in meaning to shape and colour, the intent is that it embraces everything. Second, from "Pure..." downward, it explains specifically, having two perfections: First, distinguishing perfection of cause: that is, a pure land transcending the three realms also has causes that transcend them. Now, in the "Chapter on the Formation of the World" above, the causes and conditions for its arising have ten kinds in total; because sentient beings and buddhas are spoken of together, there are both pure and defiled. Now here there are only five; desiring to be identical with the Buddha's purity, sentient beings are omitted. The first phrase is both general and specific: generally, it explains that the causes of the three lands are all undefiled karma, hence it says "pure." The land of self-enjoyment is what flows from pure practice, because the myriad practices produce it; the land of other-enjoyment and the transformation land are induced by pure karma, manifesting in accordance with karma. Specifically, it applies only to enjoyment, flowing from direct causes and conditions and induced by sovereign conditions (*adhipati-pratyaya*). The *Buddhabhūmi-vyākhyāna* says: "Undefiled roots of good within the Tathāgata's ālayavijñāna serve as the cause to produce it." One view says: It is produced merely by sovereign conditions, because it is an external dharma. Another view says: It is also produced by direct causes and conditions, because it directly can produce it; if not so, there would be no direct causes and conditions, because external dharmas viewed in relation to each other are not direct causes and conditions. The intended correct view is the latter; saying "it is also" means it covers both conditions. Some say: For inducing the reward pure land, the seeds of the four sensory objects serve as the direct cause, directly inducing the land; the myriad practices of the six pāramitās serve as indirect conditions, assisting in accomplishing the land. Or, benefit for oneself and subsequently attained [wisdom] serve as indirect conditions. According to the tenets of this sūtra, all pāramitā practices, corresponding appropriately to the two results of circumstantial and direct retribution, mutually serve as the two causes and mutually assist and accomplish each other; because they are all accomplished by the roots of good corresponding to dharmatā, they are constantly integrated and constantly distinct. The rest is as in the "Chapter on the Formation of the World." The four below are exclusively specific: The first two are causes of the transformation land; the first phrase treats the sense of being a condition, the second phrase treats the sense of being a cause. The next phrase is the cause of self-enjoyment, hence it says "transmundane pure karma." The last phrase in meaning covers the causes of both self-enjoyment and other-enjoyment lands, because those from ascending the stages upward all cultivate the wondrous practice of Samantabhadra. Moreover, this wondrous practice is precisely the cause of perfect interpenetration, because it interpenetrates the above lands without obstruction. Second, from "All..." downward is the perfection of enterprise, because it can spontaneously manifest and accomplish all benefits for all sentient beings. Although the Tathāgata is indeed the master, the intended focus is the benefit. Second, from "Exhausting the future..." downward adduces the adornments of future lands. In the text there are two parts: first, a general designation; second, from "Exhausting the dharmadhātu..." downward, specific revelations, having nine perfections. The text is divided into five: 1. Perfection of dimension. This applies to both lands: regarding self-enjoyment, from first attaining buddhahood, it continues without change to the end of the future, horizontally pervading the dharmadhātu, hence it has no boundary. Regarding other-enjoyment, it manifests appropriately for those on the stages, superior or inferior, large or small, changing indeterminately. It is merely that those prior to the stages cannot fathom it and say it is boundless, while those who have ascended the stages see it constantly and it is likewise without interruption. This text simultaneously clarifies the perfection of location, because location has two kinds: first, self-enjoyment pervades the dharmadhātu, being neither identical to nor separate from the location of the three realms; second, the location of other-enjoyment will be distinguished in the text below. 2. "All are born from the Tathāgata's wisdom" is the perfection of result: the land of self-enjoyment is born from the mirror-like wisdom, and the land of other-enjoyment is born from the wisdom of equality. 3. From "Immeasurable..." downward is the perfection of support: hence the *Buddhabhūmi-sūtra* says: "Adorned with assemblies of immeasurable merit, the great jewel flower king is the support." In the present text, it first generally designates the wondrous jewels; from "That is to say..." downward, it lists them specifically: the first three are phenomenal adornments, among which is the lotus flower; the next two are virtuous adornments: the first is immeasurable merit, where the Buddha's power is precisely that which can support; the latter is precisely the realm that is supported. The *Buddhabhūmi* relies solely on phenomena, speaking only of the lotus flower. The present text encompasses both phenomena and noumenon, hence it speaks of the Buddha's power and merit. The adornments also encompass both phenomena and noumenon. 4. "Where the Tathāgata resides" explains the perfection of the master. 5. From "Inconceivable..." downward is the perfection of attendants, which further encompasses four kinds. In the text it is divided into two: first, the general manifestation encompasses the perfection of retinue; retinue refers to humans, devas, and the eight classes, but they are all transformed by bodhisattvas to show that the pure land is not empty. Here merely saying "the various pure assemblies" encompasses them. Next, from "Future..." downward specifically shows supreme virtues, encompassing three perfections: First, explaining the perfection of location: the *Buddhabhūmi-sūtra* says: "Transcending the places traversed by the three realms"; here saying "accomplished by all buddhas" applies to both self-enjoyment and other-enjoyment, not seen by the world. That is, transcending what bodhisattvas can see is other-enjoyment. The location of enjoyment is said to be the Śuddhāvāsa, or the Western direction, and so forth. Second, from "These bodhisattvas possess great majesty..." downward are all the perfection of the gate, taking the three samādhis as the gates of entry. Here, the first phrase shows the cause of the gate; from "Knowing all..." downward is the mark of the gate of emptiness; practicing bodhisattva deeds is the mark of the signless gate; from "Skillful means..." downward is the mark of the gate of wishlessness. Entering inconceivable samādhis applies throughout before and after. Third, moreover, this pure karma is precisely the perfection of gathering and benefiting. Taking departure from the defilements, entanglements, and stains as gathering and benefiting, it is therefore termed pure. Third, from "Present..." downward adduces the adornments of the present, within which are also two parts: first, a general designation, assimilating them to the past and future, saying "are also like this." Second, from "Immeasurable..." downward, specific revelations, having three perfections: 1. shape and appearance, that is, perfection of shape and colour. 2. Immeasurable lights and colours, that is, perfection of manifest colour. From "All are..." downward generally concludes with the cause. 3. From "Immeasurable fragrances..." downward is the perfection of dwelling place. In this there are three parts: first, generally explaining the dwelling place. Next, from "In accordance with..." downward specifically shows the cause of the place, that is, the cause of other-enjoyment, hence it says "manifestation." Later, from "That is to say..." downward broadly shows the adornments of the place; because it transcends all bodhisattvas and other dwelling places, it is called perfection of place.