大方廣佛華嚴經疏 29.17

29.17

第三從「佛子菩薩摩訶薩隨諸眾生」下總結多門善根迴向。別不可盡，故此總明文分二別：先結善根，即前施行；後「佛子」下結前迴向。今初分三：一結施物。謂菩薩所施非止六十，故等以僧祇；二「為令」下結施所為；三「時十方」下結能施心。二中文含二意：以初貫後即是所為，若依大悲等而行布施是施所依。所為即通，為自他所依，則自心所住。《瑜伽》三十九云「又諸菩薩，於諸有怨以慈意樂而行惠施；於諸有苦以悲意樂，於諸有德以喜意樂，於諸有恩親善同意以捨意樂而行惠施。當知亦名菩薩巧慧而行布施。」文中，初句總；後「大悲」下別顯不斷之相，謂以四等心而行萬行為相續不斷，初悲、次慈不斷。「一切」下明其大捨，後段廣明大喜。又下離相亦是大捨。三結能施心，中四：初對多田生喜離過。二「時諸乞」下明其田彌多、其喜彌廣。三「假使」下校量顯廣。略舉十王所受之樂，不及菩薩喜樂之心。其中色天缺於光音，若依《瓔珞》十五，輪王則二禪王，當第十三，應言王二千樂。若王三千，即當第十四覺德光相輪，作三界王，當等覺菩薩也。又依十大數不可思，後有不可量；今文缺此，則似梵本脫於二禪。四禪已上雖捨受相應地無報樂，而有定樂，凡是禪定皆有輕安適悅之樂故。又五那含分有解脫樂故。無色界中報非顯現，故此不言。若依《大丈夫行論》中，菩薩喜樂過於世間及二乘涅槃。今但過世間者，淨居天中兼二乘樂。四「菩薩摩訶薩」下結喜廣深。何等菩薩見乞生喜？謂施行熟故、施障盡故。言施障者，《瑜伽》三十九云「又諸菩薩於施障及對治如實了知。施障有四：一先未慣習、二施物鮮缺、三耽著上妙物、四欣樂當來具足財果。云何對治？若現有施物，乞者現前，而施心不發，應觀此心由往習故。今若不施，後世之中定背施行，故應勵力思擇而行惠施。二觀宿業過，今受飢渴乏少之苦，尚應亡軀，況有少活命而不行施。三應觀妄樂能生當苦。四應觀當果。是邪果報，速滅離散，求大菩提。」第二結前迴向。迴向隨義，已具上文。今但結其迴向所為，則顯前來別別迴向不出於此，可知。

Third, from 'O sons of the Buddha, bodhisattva-mahāsattvas, according with all sentient beings' onward concludes generally the multiple gates of pariṇāmanā of kuśala-mūla. Because the particulars cannot be exhausted, this general explanation is divided into two: first, concluding the kuśala-mūla, which is the preceding practice of giving; second, from 'O sons of the Buddha' onward, concluding the preceding pariṇāmanā. Now the first is divided into three: 1. Concluding the items given. This means that what the bodhisattva gives is not limited to sixty, hence equated with asaṃkhyeyas. 2. From 'in order to cause' onward concludes the purpose of giving. 3. From 'at that time, in the ten directions' onward concludes the mind capable of giving. The second contains two meanings: taking the beginning to run through the end is the purpose; practicing giving by relying on great compassion and so forth is the basis of giving. Purpose is comprehensive, being for oneself and others; the basis is that in which one's own mind abides. Yogācārabhūmi fascicle 39 states: 'Furthermore, bodhisattvas practice generosity toward enemies with the intention of loving-kindness; toward those who suffer, with the intention of compassion; toward the virtuous, with the intention of sympathetic joy; toward benefactors, relatives, friends, and those of like mind, with the intention of equanimity. One should know this is also called the bodhisattva practicing generosity with skillful wisdom.' In the text, the first phrase is general; next, from 'great compassion' onward specifically reveals the mark of non-interruption, meaning that practicing the myriad practices with the four immeasurable minds constitutes continuous non-interruption: first compassion, then loving-kindness without interruption. From 'all' onward clarifies his great equanimity; the latter section extensively clarifies great sympathetic joy. Furthermore, detachment from marks below is also great equanimity. Third, concluding the mind capable of giving, within which are four: 1. Generating joy toward manifold fields and leaving faults. 2. From 'at that time, all the beggars' onward clarifies that the more numerous the fields, the broader his joy. 3. From 'even if' onward, comparison reveals its vastness. It briefly cites the pleasures enjoyed by ten kings as falling short of the bodhisattva's joyful and happy mind. Among them, the form realm lacks Ābhāsvara; if relying on the Yingluo [sūtra], fascicle 15, the wheel-turning king is the king of the second dhyāna, corresponding to the thirteenth, and one should say the pleasure of ruling two thousand [worlds]. If ruling three thousand, it corresponds to the fourteenth wheel of luminous marks of awakening virtue, acting as king of the three realms, corresponding to an equal-awakening bodhisattva. Further, based on the ten great numbers, 'inconceivable' is followed by 'immeasurable'; the present text lacks this, so it seems the Sanskrit text omitted the second dhyāna. Above the fourth dhyāna, although the stage associated with neutral feeling has no retributive pleasure, it possesses meditative pleasure, for all dhyāna-samādhi possesses the pleasure of pliancy and delightful ease. Further, the five anāgāmins partially possess the pleasure of liberation. In the formless realm retribution is not manifested, hence it is not mentioned here. If relying on the Satyadvayāvatāra-śāstra, the bodhisattva's joy surpasses the worldly realm and the nirvāṇa of the two vehicles. Here it only surpasses the worldly realm, but the Śuddhāvāsa heavens combine with the pleasure of the two vehicles. 4. From 'bodhisattva-mahāsattva' onward concludes the breadth and depth of joy. What kind of bodhisattva generates joy upon seeing beggars? It means his practice of giving is ripe and obstacles to giving are eliminated. Regarding obstacles to giving, Yogācārabhūmi fascicle 39 states: 'Furthermore, bodhisattvas truly know the obstacles to giving and their antidotes. Obstacles to giving are four: 1. not having been habituated previously; 2. scarcity and lack of items to give; 3. clinging to superior, exquisite items; 4. seeking and relishing abundant material retribution in the future. What is the antidote? If there are currently items to give and beggars present themselves, but the mind to give does not arise, one should contemplate that this mind stems from past habituation. If one does not give now, in future lives one will certainly turn one's back on the practice of giving; hence one should vigorously reflect and practice generosity. 2. Contemplate the faults of past karma: presently undergoing the suffering of hunger, thirst, and deficiency, one should still forfeit one's body, how much more so when having some slight livelihood and yet not practicing giving! 3. One should contemplate that false pleasure can produce future suffering. 4. One should contemplate future retribution: this is wrong retribution, swiftly perishing and dispersing; seek great bodhi.' The second concludes the preceding pariṇāmanā. Pariṇāmanā according to meaning has already been provided above. Now merely concluding the purpose of its pariṇāmanā reveals that the preceding individual pariṇāmanās do not go beyond this, which can be understood.