大方廣佛華嚴經疏 28.7

28.7

第二依標廣顯中，麁相望前略有五異：一傘二頂前有後無，舍宅一種前無後有，即有無異也。二前以法導化，即後禁殺令住五戒，即名字異也。三承事供養，前合後開象馬等事，前開後合即開合異也。四後文舌居牙齒之後、眷屬居妻子之前，骨居腸下、飲於食後，即前後異。五前略後廣，其文非一也。餘皆大同。然其都門但有六十，由開合故謂十二段，二二相合：一象馬、二幢旛、三寶冠明珠、四耳鼻、五牙齒、六手足、七髓肉、八厚薄皮、九手足指、十僮僕、十一園林、十二妻子。復有二段，各五事合，謂一腸腎肝肺四事及大小腸合一迴向。二王位邑聚落宮殿合一迴向，故下文云「國土一切諸物」。即斯五事都十四門，合二十事。雖缺二事而加二事，謂舍宅及開承事與供侍別，故有六十門。昔光統師以後都門束前標中，亦唯六十，成一百二十門，皆有十善成千二百，以七施乘之成八千四百，一一具十迴向成八萬四千。言七施者，隨相有六，謂心有三種即三時，喜事有三種即是三輪，入理有一即照三輪空。又以七聖財乘之亦得，如一施行有八萬四千，餘一一行皆亦如是。此上且約法門，非無有理。若散說者，行相無量，如施資具及大會等，不可言一，故次標云無量無邊，後都結云阿僧祇物，實則皆是法界大緣起門，普賢無礙自在之行故。以一切所有施於一田，一切皆爾；一微塵處即施一切眾生，遍法界皆爾；一剎那中頓成此行，盡前後際亦爾。此一菩薩滿法界身，備起此行仍有純雜。若以純門，於一施眼遍上時處，唯見施眼十方無邊、初後無際，餘門如虛空。雜則隨一施眼具足諸門，餘亦如是，純雜無礙重重無盡，故知六十八十乃舉其大綱耳。文中二：初總標施行成迴向行無量之義，已如上辨。第二「所謂」下一一別顯。六十門內一一皆四：一施行、二迴向行、三雙結二行、四迴向所為。若缺所為，則但有三。亦可合後二段為雙結所為，此科宜記。下有廣略，至文當知。若具四段，門前多不科判。

Second, in extensively revealing [the dedication] in accordance with what was indexed, in rough terms, looking back at what preceded, there are briefly five differences: First, parasols and crowns exist before but not after, while houses exist after but not before; this is the difference in presence and absence. Second, previously one guided and transformed by means of the Dharma, whereas afterward one prohibits killing and causes [beings] to abide by the five precepts; this is the difference in names. Third, rendering service and making offerings: earlier they were combined and later separated; matters such as elephants and horses: earlier they were separated and later combined; this is the difference in separation and combination. Fourth, in the subsequent text, the tongue is placed after the teeth, the retinue is placed before the wife and children, the bones are placed beneath the intestines, and drink is placed after food; this is the difference in sequence. Fifth, the earlier is brief and the later is extensive; such instances in the text are more than one. In other respects, they are largely identical. However, the overarching categories number only sixty. Due to separation and combination, there are twelve sections where pairs are merged together: 1. elephants and horses; 2. banners and pennants; 3. precious crowns and bright pearls; 4. ears and noses; 5. teeth and incisors; 6. hands and feet; 7. marrow and flesh; 8. thick and thin skin; 9. fingers and toes; 10. male and female servants; 11. gardens and groves; 12. wives and children. There are also two sections each merging five matters: that is, 1. the four matters of intestines, kidneys, liver, and lungs, together with the large and small intestines, merged into one pariṇāmanā; 2. royal station, towns, villages, and palaces merged into one pariṇāmanā—hence the subsequent text says 'all items throughout the kingdom.' Thus these five matters make up a total of fourteen gates, merging twenty matters. Although two matters are omitted, two matters are added—namely, houses, and the separation of rendering service from making offerings and attending—so there are sixty gates. Formerly, Master Guangtong [Huiguang] used the subsequent overarching categories to synthesize what was listed in the previous index, also making only sixty, yielding one hundred and twenty gates; each having the ten virtues yields one thousand two hundred, which multiplied by the seven gifts yields eight thousand four hundred; with each endowed with the ten pariṇāmanās, this makes eighty-four thousand. As for the 'seven gifts,' in accordance with the marks there are six—meaning that the mind has three kinds, namely the three times, while joyful matters have three kinds, namely the three wheels; entering into noumenon has one, namely illuminating the emptiness of the three wheels. It also works if one multiplies them by the seven noble treasures: just as one practice of giving has eighty-four thousand, so every other single practice is likewise. The above is merely in terms of Dharma gates; it is not without reason. If one speaks of them in dispersed detail, the marks of practice are immeasurable: like the giving of material requisites, great assemblies, and so forth, they cannot be spoken of as single; therefore the next index says 'immeasurable and boundless,' and the overarching conclusion at the end says 'asaṃkhyeya objects.' In reality, they are all the great pratītyasamutpāda gates of the dharmadhātu, the unobstructed and sovereign practices of Samantabhadra. Thus, giving all that one possesses to a single field, it is so in all cases; at the locus of a single paramāṇu, giving to all sentient beings, it is so throughout the entire dharmadhātu; in a single kṣaṇa, this practice is accomplished all at once, and it is so exhaustively across past, future, and present. This single bodhisattva, whose body fills the dharmadhātu, completely gives rise to these practices, which nonetheless have pure and mixed [modes]. In the pure mode, in a single giving of eyes pervading the above times and places, one only sees the giving of eyes boundless throughout the ten directions, without beginning or end, while the other gates are like empty space. In the mixed mode, along with any single giving of eyes, all other gates are fully present, and the others are likewise; pure and mixed are unobstructed, overlapping and inexhaustible. Therefore one knows that sixty or eighty merely adduces the general outline. Within the text there are two parts: first, a general indication of the meaning that the practice of giving accomplishes immeasurable practices of pariṇāmanā, which has already been distinguished above. Second, from 'namely' onward, each is individually revealed. Within the sixty gates, each has four [parts]: 1. the practice of giving; 2. the practice of pariṇāmanā; 3. a dual conclusion of both practices; 4. that for the sake of which the pariṇāmanā is made. If the purpose is omitted, there are only three. One may also combine the latter two sections into a dual conclusion of the purpose; this outline should be kept in mind. Below there is extensive and brief [treatment], which should be recognized as one comes to the text. If all four sections are complete, before the gate there is mostly no structural division made.