大方廣佛華嚴經疏 27.3

27.3

第二「佛子菩薩摩訶薩所有善根」下總攝萬善迴向，中二：先總顯其相、後「佛子」下歷事別陳。今初。所有善根，即所發起等也，皆以大願即能發起等也。別有三句：一未生善根，以大願方便發起令生，故晉經以發起為行；二亦以大願積集令多；三隨已生善一一增勝令充佛地。而皆有重句云正發起等者，謂隨發起積集增進，必向三處，不餘趣求。離諸過失，名之為正。「悉令」已下總結成益。由正發等故，令稱悲智，故名廣大。由發起積集故，諸善具足。由增長故，一一充滿法界、等於如來。無善不爾，故云悉令。而晉經譯正為等，以梵本云三，通正及等。然等有二義：一者等佛，謂以菩薩之行等佛之行；二者等餘，謂以一行等餘諸行。然古德將為結上，雖穿鑿非一，並未會下文。若以等為平等，與正相近，亦攝義不周，並非今用。第二歷事別陳。諸善非一，略舉一兩，以顯隨緣攝善皆成迴向。文中二：初顯增長迴向、後「佛子菩薩爾時」下明積集迴向。其發起迴向通在二處，前段亦是大悲隨順、後段以明大悲深重，此約善根。若據迴向，前明迴向菩提，為眾生故；後迴向眾生，令得菩提。皆是綺互，欲顯一時迴向三處耳。今初增長中分二：先別明、後「菩薩如是」下總結。前中三：初明隨染無污迴向，以慈故隨染、以智故居清淨道念薩婆若。二「菩薩摩訶薩」下動與道合，迴向遍而無間。三「為欲」下總顯迴向之相，正顯前文大願發起增長之義。文中二：先總明，初句標意。「安住」下即能發起願。「攝取」下所起所增善根普救一切，即結成正義。二「永離」下別顯，文有十句：一離惑故、二正趣向故、三不取餘道故、四正觀故、五捨雜染故、六具修因故、七於菩提因捨二障故、八持誦智地、九以智集善、十不染世行受出世法。十皆自德，能向菩提。若以上普救一切貫之，則十皆為生，令得此善。二總結中，以此文證釋增長義，理甚分明。第二明積集迴向，中二：初別明、後「菩薩摩訶薩如是」下總結。前中二：初明微細積集、後「菩薩初發」下長時積集。前中亦二：先明所積善根，下至一摶一粒其福至微，施與畜生其田至劣，積此微善，亦以大願令正發起成迴向行。二「咸作」下明迴向行，先總明離苦得樂、次「永度」已下別彰離苦。文有九句：初總顯深廣、次八別明苦相。受即苦之自性。蘊即苦依，謂五盛陰。苦覺謂苦相，亦攝怨會、愛離等覺。聚謂生老病死、三苦八苦。行即罪業，因即諸惑。本即貪欲，處即三塗。乃至變易所依，皆得捨離，通後五句。後「菩薩如是」下總結令得菩提。第二長時積集者，從初發心即積集故。文中二：先總標善根迴向；後「欲令」下明迴向意，即是迴向之相，以欲令之言是心願故。文有十三句，前十二為六對，得隨相益；後一句入平等理益。前中，一離苦果得滅樂、二出集因修正道、三具悲智成上修道、四護善近佛則出煩惱海，餘二對共成初對。第二總結中，一摶一粒等，即現集也。初發心來，即已集也。當集之善雖則未起，願力逆要，起必任運注向三處，況依此教九世圓融。

Second, under "Sons of the Buddha, all the roots of goodness of the bodhisattva-mahāsattvas...", the dedication that comprehensively subsumes the myriad goods consists of two parts: first, it generally reveals its characteristics; second, under "Sons of the Buddha...", it sets them forth separately in relation to specific matters. As for the first: "All roots of goodness" refers to what is aroused, etc.; all of them can be aroused, etc., by means of great vows. There are separately three phrases: 1. Roots of goodness not yet arisen are, by the skillful means of great vows, aroused and made to arise; hence the Jin translation takes "arousing" as practice. 2. Also by great vows, they are accumulated and made numerous. 3. In accordance with the good already arisen, each is augmented and elevated to fill the Buddha-stage. That all have repeating phrases saying "correctly arousing" and so on means that, in accord with arousing, accumulating, and augmenting, they necessarily direct toward three destinations and do not seek other destinies. Free from all faults, it is termed "correct." From "making them all..." onward, it concludes by summarizing the realized benefit. Because of correctly arousing and so on, it accords with compassion and wisdom, and is thus called "vast." Because of arousing and accumulating, all goods are complete. Because of increasing, each fills the dharmadhātu and equals the Tathāgata. There is no good that is not like this, so it says "making them all." However, the Jin translation renders "correct" (zheng) as "equal" (deng), because the Sanskrit text says sam, which covers both "correct" and "equal." Yet "equal" has two meanings: first, equaling the Buddha, meaning equaling the Buddha's practice with the bodhisattva's practice; second, equaling the rest, meaning equaling the remaining practices with one practice. Ancient masters took it as concluding the above; although their far-fetched interpretations were manifold, none of them accorded with the text below. If "equal" is taken as equality, it is close to "correct," yet it also does not encompass the meaning comprehensively, and neither is adopted here. Second, setting them forth separately in relation to specific matters. The various goods are not single; a few are briefly cited to reveal that, in accordance with conditions, gathering goods all becomes dedication. In the text there are two parts: first, revealing the dedication of increasing; second, under "Sons of the Buddha, the bodhisattvas at that time...", explaining the dedication of accumulating. The dedication of arousing is found across both sections: the earlier section is also great compassion complying; the later section explains great compassion being profound and weighty—this is in terms of the roots of goodness. If based on dedication, the former explains dedicating toward bodhi for the sake of sentient beings, while the latter dedicates to sentient beings to make them attain bodhi. They interlock with each other, intending to show simultaneous dedication toward the three destinations. Now, in the first part, on increasing, there are two: first, explaining separately; second, under "The bodhisattva thus...", concluding generally. In the former, there are three: 1. Explaining dedication that complies with defilement without being defiled: out of compassion, complying with defilement; out of wisdom, abiding in the pure path and mindful of sarvajña (omniscience). 2. Under "Bodhisattva-mahāsattvas...", movement accords with the Way, and dedication is pervasive and uninterrupted. 3. Under "Wishing to...", it generally reveals the characteristics of dedication, directly demonstrating the meaning of the great vows arousing and increasing in the preceding text. In this text there are two parts: first, explaining generally—the first phrase marks the intent; under "abiding in..." are the vows capable of arousing; under "gathering and adopting...", the roots of goodness aroused and increased universally rescue all, which concludes the correct meaning. Second, under "forever leaving...", it explains separately. The text has ten phrases: 1. due to abandoning delusion; 2. due to correct orientation; 3. due to not adopting other paths; 4. due to correct contemplation; 5. due to relinquishing defilements; 6. due to completely cultivating causes; 7. due to relinquishing the two obstructions with respect to the cause of bodhi; 8. upholding and reciting the stage of wisdom; 9. gathering goods through wisdom; 10. not being defiled by worldly conduct and receiving supramundane dharmas. All ten are one's own virtues capable of directing toward bodhi. If strung through with the above "universally rescuing all," then all ten are for sentient beings, causing them to attain this good. In the second part, the general conclusion, this passage verifies and explains the meaning of increasing, and the principle is very clear. Second, explaining the dedication of accumulating has two parts: first, explaining separately; second, under "The bodhisattva-mahāsattva thus...", concluding generally. The former has two parts: first, explaining subtle accumulation; second, under "When the bodhisattva first generates...", long-term accumulation. The former also has two parts: first, explaining the accumulated roots of goodness—even down to a single mouthful or a single grain, its merit being extremely slight, given to an animal, its field being extremely inferior—accumulating this slight good, one also by great vows causes it to be correctly aroused to become the practice of dedication. Second, under "all making...", it explains the practice of dedication: first, generally explaining the departure from suffering and attainment of bliss; next, from "forever crossing over..." onward, it separately reveals departure from suffering. The text has nine phrases: the first generally reveals depth and breadth; the next eight separately explain the marks of suffering. "Feeling" is the self-nature of suffering. "Aggregates" are the basis of suffering, namely the five grasping aggregates. "Suffering sensations" refers to the marks of suffering, also subsuming sensations of encountering the disliked, parting from the loved, and so on. "Gathering" refers to birth, aging, sickness, death, the three sufferings, and the eight sufferings. "Formations" are sinful karma; "causes" are the defilements. The "root" is craving; the "places" are the three wretched destinies. Even the basis of transformation[-death] can all be abandoned; this runs through the following five phrases. Later, under "The bodhisattva thus...", it concludes generally by causing them to attain bodhi. Second, regarding long-term accumulation: because it is accumulated from the initial generation of the mind. In the text there are two: first, generally marking the dedication of the roots of goodness; second, under "wishing to make...", explaining the intent of dedication, which is the characteristic of dedication, because the words "wishing to make" indicate the mind's vow. The text has thirteen phrases; the first twelve form six pairs, attaining the benefit conforming to marks; the last phrase attains the benefit of entering the equal noumenon. In the former: 1. leaving the fruit of suffering and attaining the bliss of cessation; 2. emerging from the causes of origin and cultivating the correct path; 3. being endowed with compassion and wisdom to accomplish the superior path of cultivation; 4. guarding good and nearing the Buddha, thereby emerging from the ocean of afflictions. The remaining two pairs together accomplish the first pair. In the second part, the general conclusion: "a single mouthful, a single grain" and so on are the present accumulation; from the initial generation of the mind onward, it is already accumulated. Although the good to be accumulated in the future has not yet arisen, through the force of vows projecting beforehand, when it arises it necessarily flows spontaneously toward the three destinations—all the more so relying on this teaching of the perfect interpenetration of the nine periods of time.