大方廣佛華嚴經疏 29.30

29.30

第二迴上施行願令眾生具足財法中，文分為三：第一慈悲迴向、二「又勸眾生」下勸物迴向、三「又以諸善如是迴向」下究竟迴向。今初，分三：初正明迴向、二「佛子菩薩摩訶薩如是迴向時發歡喜心」下明迴向所為、三「佛子菩薩摩訶薩如是悲愍」下結其成益。今初，先總標、後「所謂」下別顯十願。初一豐財，以財施故；餘皆具法，積善本故，文意總顯。第二迴向所為中二：先牒前起後、後「為令」下隨義別顯。總有一百一十句，文分為二：前七十二句令成行布修因至果、後三十八句令成圓融因圓果滿，此二無礙，為迴向意。亦是前自分、後勝進。前中六：初二十一句為令修善趣賢首位之行，然純明施行。末云攝如來智施行者，照三輪空，離諸分別，同菩提故。二「為令一切善根」下十句成種性位中修行。三有十句令成解行位中修行。第十云無量者，四等也。四從「成就清淨等施心」下令成十地位中修十度行。七云滿無邊淨法界，此通事理，故曰無邊，是方便度也。八成滿神通，即是大願。九住平等，方可名力。十入佛境，是謂智圓。五有十句令成等覺位中修行，故皆有普言。六從「具諸相好」下有十一句令成佛果位中行。言六十種音者，第十迴向有而不具，至文當知。《密迹力士經》第二具說，《莊嚴論》亦引此經，而云百千種法而以莊嚴者，〈不思議法品〉云「如來具足六十種音聲，一一音有五百分，一一分有無量百千清淨之音以為嚴好。」即其事也。復有處說六十四音，以聲有八轉，謂體業具為從屬於呼，是八轉聲各具八德，所謂調和聲、柔軟聲、諦了聲、易解聲、無錯謬聲、無雌小聲、廣大聲、深遠聲，八八則有六十四種。四云無盡法明者，第八地云「如來法明有無量轉」等。第十云一莊嚴者，無二相故，以一莊嚴嚴一切故。無量莊嚴者，眾多差別故。大莊嚴者，稱法界故，若依若正皆具此嚴。第二「悉能往詣」下三十八句明圓融行因圓果滿，明位位中有佛義故。若將此下屬前佛果，則令果中有修菩薩行、遇善知識，便違正理。文分為四：初十句令眾生於種性位因行圓滿。四云行不動業得無礙果者，毀譽不動則觸境無礙。有云：其因有四，一就機法施；二無障礙願；三悲心亡己為物受生；四修法性鎔融行，感三業皆無功用，盡眾生界同時普應無所障礙。二從「了達正法」下十句令解行位中因圓果滿。二云大力田者，謂於其中種少善根能壞大惑故。三云堅固第一者，悲智大願無能壞故。三從「悉能具足一切菩薩清淨心」下八句，令十地位中因行圓滿。晉經第一名直心平等，即初證真如。此約離障，故云清淨。二云見善知識生大歡喜，正順初地得見多佛，故云咸事。四從「令得一切智成等正覺」下十句令成佛果圓滿。八云非一非異等者，即十通中無體性無作神通，以了一切為無為等非一異故，於一切染淨自他等境轉變自在，相即相作而非一異業用無礙。又非一異應成四句，如〈十忍品〉說。然上諸義，望一一位各有所由，恐厭繁文，舉其大略耳。又行布圓融無礙，不可定執。

Second, within dedicating the above practice of giving and wishing to cause sentient beings to be fully endowed with wealth and Dharma, the text is divided into three: first, dedication through compassion; second, from 'further encouraging sentient beings' onward, encouraging beings to dedicate; third, from 'further, with all virtues, dedicating like this' onward, ultimate dedication. First, this has three parts: first, directly explaining dedication; second, from 'Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he gives rise to a mind of joy' onward, explaining the purpose of the dedication; third, from 'Sons of the Buddha! When the bodhisattva-mahāsattva has such compassionate pity' onward, concluding with its generated benefits. In the first, it first states generally, and then from 'namely' onward, specifically reveals ten vows. The first is abundance of wealth, due to material giving; the rest are all endowed with Dharma, because they accumulate root-virtues; the meaning of the text is shown in general. Second, within the purpose of the dedication, there are two parts: first, taking up the preceding to introduce what follows; and second, from 'in order to cause' onward, specifically revealing according to meaning. In total there are one hundred and ten phrases, and the text is divided into two: the first seventy-two phrases cause them to achieve graded cultivation from cause to fruit; the latter thirty-eight phrases cause them to achieve the perfect interpenetration of complete causes and fulfilled fruit. The non-obstruction of these two is the meaning of the dedication. This is also the preceding inherent aspect and the subsequent advancing aspect. In the first part, there are six: first, twenty-one phrases to cause them to cultivate good and advance to the practice of the station of the foremost sage (Bhadramukha), yet it explains giving practice exclusively. At the end it says, 'incorporating the Tathāgata's wisdom in giving practice'—this illumines the emptiness of the three wheels, departs from all discrimination, and is identical with bodhi. Second, from 'in order to cause all root-virtues' onward, ten phrases accomplish cultivation within the station of gotra. Third, there are ten phrases to cause cultivation within the station of resolute practice. The tenth says 'immeasurable', which refers to the four immeasurables. Fourth, from 'accomplishing a pure and impartial mind of giving' onward, it causes them to cultivate the ten pāramitās within the station of the ten stages. The seventh says 'fulfilling the boundless, pure dharmadhātu'; this connects phenomena and noumenon, hence it says boundless, which is the upaya-pāramitā. The eighth is accomplishing supernatural powers, which is great vows. The ninth is abiding in impartiality, which can then be called power. The tenth is entering the realm of the Buddha, which is called the perfection of wisdom. Fifth, there are ten phrases to cause cultivation within the station of equal enlightenment (samyak-saṃbodhi), hence all have the word 'universal'. Sixth, from 'endowed with all marks and signs' onward, there are eleven phrases to cause practice within the station of Buddhahood. As for 'sixty kinds of voices', the tenth dedication has this but not fully, which will be understood when reaching that text. The second fascicle of the *Guhyakādhipatisūtra* explains it in detail, and the *Alaṃkāraśāstra* also cites this sūtra; as for saying 'adorned with hundreds of thousands of Dharmas', the 'Inconceivable Dharma Chapter' states: 'The Tathāgata is endowed with sixty kinds of voices, each voice has five hundred divisions, and each division has immeasurable hundreds of thousands of pure sounds as adornments.' This is the matter referred to. Furthermore, elsewhere it explains sixty-four sounds, because sounds have eight declensions (cases), meaning the essence (nominative), karma (accusative), instrument (instrumental), purpose (dative), origin (ablative), belonging (genitive), location (locative), and calling (vocative). These eight declensional sounds each possess eight virtues, namely: harmonised sound, gentle sound, clear sound, easily understood sound, non-erroneous sound, non-effeminate/non-weak sound, vast sound, and deep-resonant sound; eight times eight makes sixty-four kinds. The fourth says 'inexhaustible Dharma illumination': the eighth bhūmi says 'the Tathāgata's Dharma illumination has immeasurable turnings', and so forth. The tenth says 'one adornment', because there are no dual marks, and because with one adornment all is adorned. 'Immeasurable adornments' is because of numerous distinctions. 'Great adornment' is because it accords with the dharmadhātu; both dependent and proper [retributions] are endowed with this adornment. Second, from 'all able to go to' onward, thirty-eight phrases explain the perfect interpenetration of practice with causes complete and fruit fulfilled, showing that each stage contains the meaning of Buddha. If one were to assign what follows to the preceding Buddha fruit, it would cause the fruit to contain the practice of bodhisattvas and meeting spiritual friends, which would contradict correct principle. The text is divided into four: first, ten phrases cause sentient beings to have causal practice fulfilled in the station of gotra. The fourth says 'practicing unmoving karma, one attains unobstructed fruit': being unmoved by praise and blame, contact with objects is unobstructed. Some say: its causes are four: 1. giving Dharma in accordance with faculties; 2. unobstructed vows; 3. taking birth for the sake of beings out of compassion that forgets oneself; 4. cultivating practice of the melting and interpenetration of dharmatā, causing the three karmas to be completely effortless, universally responding throughout the realm of sentient beings simultaneously without obstruction. Second, from 'thoroughly comprehending the true Dharma' onward, ten phrases cause causes to be complete and fruit fulfilled within the station of resolute practice. The second says 'great power field', meaning planting a small root-virtue within it can destroy great defilements. The third says 'foremost in firmness', because great vows of compassion and wisdom cannot be destroyed. Third, from 'all able to be endowed with the pure mind of all bodhisattvas' onward, eight phrases cause causal practice to be fulfilled within the station of the ten stages. The Jin translation's first name is 'straight mind and impartiality', which is first realizing tathatā. Here, in terms of leaving obstructions, it is called pure. The second says 'seeing spiritual friends gives rise to great joy', which directly accords with the first bhūmi's seeing many Buddhas, hence it says 'all serving them'. Fourth, from 'causing them to attain all-knowledge and accomplish equal, correct enlightenment' onward, ten phrases cause the Buddha fruit to be fulfilled. The eighth says 'neither one nor different' and so forth; this is the supernatural power of lack of intrinsic nature and non-action among the ten supernatural powers: because comprehending all conditioned and unconditioned dharmas as neither one nor different, one is sovereign in transformation toward all defiled, pure, self, and other realms; being mutually identical and mutually acting, yet non-identical and non-different, their karmic functions are unobstructed. Furthermore, 'neither one nor different' should form four propositions, as explained in the 'Ten Patiences Chapter'. However, all the meanings above each have their rationale in relation to each station; fearing overly complex text, I have only presented the general outline. Moreover, graded arrangement and perfect interpenetration are unobstructed; one must not cling stubbornly [to one view].