大方廣佛華嚴經疏 30.6

30.6

第二觸境迴向，大同〈淨行〉對境發願。於中五：一列所見境；二「見是事」下覩境成德，謂增悲智；三「以佛善根」下總明迴向，亦是迴向之德；四「菩薩爾時」下別明迴向；五「佛子」下迴向成益。前三可知。四中，初句總標，標將說別。上起行中云以諸善根方便迴向，未知迴向其相云何？故云爾時如是迴向。後「所謂」下別顯，顯如是言。三十一願皆言令得可愛樂者，由見可愛樂境，起可愛樂善故，願成可愛樂德。釋此諸願，通有二意：一橫對上境發等流願、二豎配地位以彰總願。總者，隨見一境即發多願，該因果故。言橫對者，初之十願對上國土，一若見國土，當願眾生見法性土；二土之供具；三通受用變化淨土；餘皆土中之事，可以意得。對此一境發十願者，以一例諸，皆應有多，不欲繁文，下漸從略。次「得無畏」下三願，對上園林。無漏法林，無所畏故，總持三昧為園苑故。次一願對上草木，善觀五乘，三草二木智差別故。次三對華，神通等法如華開敷，處眾開演皆華敷故。果之一種，留在後明。從「發大悲」下一願以對一境。謂大悲熏心以對上香，令根喜悅，如彼上服。生如來家得珍寶分，以調伏行為聖財物，無礙辯說為莊嚴具。可樂世界猶如於村，悟入多門等彼城邑，無礙無本如彼聚落。畢竟無二，若國無二王。證離欲際方得自在，無戲論法為離諠雜。後之三句即對前果。二豎配地位者，文分為二：前顯因圓、後三果滿。前中分三：初七未入法者令得入法，即是地前，一最初發心同佛見理、二行法供養，此二十信；三生諸佛前、四解心見法，此二十住；五如說行，即是十行；六同善友見、七觸境無違，此二十向。二「證得」下十七願，已入法者令得入地。初三初地，一證如理、二得教光、三成施行。次一二地，行不慮誤犯，故無所畏。愛語偏多，故能說法。次二三地行，習諸禪定，求多聞故。次有三願，如次三地，謂焰慧觀道品，難勝具神通，現前深般若。次「方便」下二願，七地行，謂方便偏多故，雖善修空無相，而慈悲不捨眾生，故云平等大悲。次二八地行，謂諸佛勸起利他大心，無間現前常悅豫故，得無生忍真生家故。次二九地行，善知稠林，能調伏故，四十無礙辯善說法故。次二十地行，得入劫智，入微塵世界等廣利樂故，能受如來大法雨故。三有四願，已入地者成普賢位，一一切境中得無礙見，覺法本源無根本故；二得無二住，斷二障故；三住真實際，等如來故；四得寂滅忍，無戲論故。第二三願明果滿者，即是三德，亦初金剛智而為能斷、次離二礙以為所斷，此二為無間道；後一解脫道，證成出現，智周法界故。用前二釋，文旨有據、次第無差，金剛幢之巧談，非說者之穽鑿也。第五迴向成益中，先明得時；後「得智」下正顯十句，攝為五對。一以因感緣，由智內明，外為友攝。二以緣感因，外蒙慧照，內滅癡冥，此除障益。三由勤修，入三慧業，此明學益。四上學證智，自善普充，此證入益。五盡善福源，入實智海，此成二嚴益，即為向實際之本，以智窮入故。

Second is the dedication upon encountering objects, largely identical to the formulation of vows in response to objects in the 'Pure Practice' chapter. Within this there are five parts: 1. listing the objects seen; 2. from 'seeing these things' onward, cultivating virtues upon viewing objects, meaning the increase of compassion and wisdom; 3. from 'by means of the Buddha's roots of goodness' onward, generally explaining dedication, which is also the virtue of dedication; 4. from 'the bodhisattva at that time' onward, specifically explaining dedication; 5. from 'sons of the Buddha' onward, dedication bringing about benefits. The first three may be known. In the fourth, the opening clause is a general heading, indicating that specific [vows] will be expounded. Above, in initiating practice, it stated that one makes expedient dedications by means of all roots of goodness, but it was not yet known what the marks of such dedication are; hence it says 'at that time one dedicates in this way.' Next, from 'namely' onward, it specifically reveals this, elaborating the words 'in this way.' That all thirty-one vows say 'causing them to attain what is lovable and delightful' is because, having seen lovable and delightful objects, one gives rise to lovable and delightful goodness, and thus vows to accomplish lovable and delightful virtues. In interpreting these vows, there are two overall meanings: first, horizontally confronting the objects above to generate vows of corresponding outflow; second, vertically correlating them with stages to reveal the comprehensive vows. By 'comprehensive,' it means that upon seeing any single object, one gives rise to many vows, because they encompass cause and effect. As for 'horizontally confronting': the first ten vows correspond to the lands above. 1. If seeing a land, one should vow that sentient beings see the land of dharmatā; 2. the requisites of offering for lands; 3. universally enjoying and applying transformed pure lands; the rest are all matters within lands, which can be understood by meaning. That ten vows are made in response to this single object is to use one to exemplify all—each should have many, but not wishing to multiply words, what follows gradually becomes succinct. Next, the three vows from 'attaining fearlessness' onward correspond to the parks and groves above: the grove of uncontaminated dharmas is because of having no fear, and dhāraṇīs and samādhis serve as park-gardens. The next single vow corresponds to the grasses and trees above: skillfully observing the five vehicles, because of the differential wisdom regarding the three kinds of grass and two kinds of trees. The next three correspond to flowers: dharmas such as spiritual powers blooming like flowers, and expounding amidst the assembly are all the blooming of flowers. The single type of fruit is kept to be clarified later. From 'generating great compassion' onward, one vow corresponds to one object: namely, great compassion perfuming the mind corresponds to the superior incense above; causing the faculties to be gladdened is like those superior garments. Being born into the Tathāgata's household and obtaining a portion of rare jewels, taking taming conduct as the wealth of the noble ones, and taking unobstructed eloquence as ornamental accoutrements. A delightful world is like a village; awakening to and entering multiple gates is equal to those cities; being unobstructed and without foundation is like those hamlets. Being ultimately non-dual is like a kingdom not having two kings. Only by realizing the limit of detachment from desire does one attain mastery; the dharma devoid of conceptual proliferation is freedom from clamor and disturbance. The final three clauses correspond to the previous fruits. Second, as for vertically correlating them with stages, the text is divided into two: the former reveals the perfection of the cause, and the latter three [reveal] the fulfillment of the fruit. In the former, there are three parts: first, the first seven [vows] cause those who have not yet entered the Dharma to enter it, which corresponds to before the stages. 1. Initially generating the mind and seeing the noumenon identically with the Buddha; 2. practicing dharma offerings—these two are the ten faiths. 3. Being born before all Buddhas; 4. the mind of understanding seeing the Dharma—these two are the ten abodes. 5. Practicing as expounded—this is the ten practices. 6. Sharing the view of good spiritual friends; 7. encountering objects without opposition—these two are the ten dedications. Second, the seventeen vows from 'realizing' onward cause those who have already entered the Dharma to enter the stages. The first three pertain to the first stage: 1. realizing the noumenon of suchness; 2. obtaining the light of teaching; 3. perfecting the practice of giving. The next one is the second stage: in practice, one does not worry about accidental transgressions, hence being fearless; gentle words predominate, hence being able to expound the Dharma. The next two are practices of the third stage: cultivating all dhyānas and seeking wide learning. Next there are three vows, corresponding successively to three stages: namely, Blazing Wisdom contemplating the aids to awakening, Difficult to Conquer possessing spiritual powers, and Manifestation possessing profound prajñā. Next, the two vows from 'expedient means' onward are practices of the seventh stage: expedient means being predominant, although one skillfully cultivates emptiness and signlessness, out of loving-kindness and compassion one does not abandon sentient beings, hence called 'equal great compassion.' The next two are practices of the eighth stage: namely, all Buddhas urging one to arouse the great mind of benefiting others, constantly rejoicing because it manifests without interruption, and truly being born into the family because of attaining the patience of non-arising. The next two are practices of the ninth stage: skillfully knowing the dense forests [of minds] and thus being able to tame them, and skillfully expounding the Dharma with the four unobstructed eloquences. The next two are practices of the tenth stage: attaining wisdom that enters kalpas, and entering atom-sized worlds to widely benefit and bring joy, being able to receive the great Dharma rain of the Tathāgatas. Third, there are four vows: those who have already entered the stages accomplish the station of Samantabhadra. 1. In all objects, attaining unobstructed sight, awakening to the source of dharmas as being without root; 2. attaining non-dual abiding, by severing the two obstacles; 3. abiding in the true limit of reality, being equal to the Tathāgatas; 4. attaining the patience of quiescence, being free from conceptual proliferation. In the second part, the three vows clarifying the fulfillment of the fruit are none other than the three virtues; also, the initial vajra-like wisdom serves as the ability to sever, and next, detachment from the two hindrances serves as what is severed—these two constitute the path of uninterruptedness; the latter one is the path of liberation, realizing and accomplishing the appearance [of the Tathāgata], with wisdom pervading the dharmadhātu. By applying the preceding two explanations, the textual meaning has grounds and the sequence is without error; this is the skillful discourse of Vajradhvaja, not the groundless invention of an expositor. In the fifth part, dedication bringing about benefits, it first clarifies the time of attainment; next, from 'attaining wisdom' onward, it specifically displays ten clauses, subsumed into five pairs. 1. Using cause to evoke conditions: because wisdom is inwardly luminous, one is outwardly embraced by friends. 2. Using conditions to evoke cause: outwardly receiving the illumination of wisdom, one inwardly extinguishes foolish darkness; this is the benefit of eliminating obstacles. 3. Due to diligent practice, entering the karmic activity of the three wisdoms; this clarifies the benefit of study. 4. Through the higher learning of realizing wisdom, one's own goodness universally suffuses; this is the benefit of realized entry. 5. Exhausting the source of wholesome blessings, entering the ocean of real wisdom; this is the benefit of perfecting the two adornments, which is the basis for directing toward the limit of reality, because wisdom penetrates it to the utmost.