大方廣佛華嚴經疏 34.3

34.3

大文第四校量勝分，謂住此地中勝二乘故。論生既云住此地中勝者，明知願等初住地分已有，但文不累安，故居安住之後，非是地滿方有願也。問：經云「初發已為天人師，勝出聲聞及緣覺」，故沙彌發心羅漢推敬。如何至此方辨勝耶？答：然其勝義乃有眾多，統而收之不出三種，謂願、行、智。此三歷位故有眾多，略明十位：一初發心勝，通於一切凡夫，如沙彌等。此通三心。二信勝，亦通三心。三解勝、四行勝、五願勝，此三即三賢別歷三心。六證入勝，齊證三心、雙證二空是為智勝，起十大願即是願勝，備修諸行即是行勝。下辨果勝亦三心果，此中行智由願導故所以最勝。依行布說，七地已上智方自勝，故下經云「從初地來彼悉超過」，但以願求諸佛法故，非是自智觀察之力；今此七地自智力故，一切二乘所不能及。論主立願為校量勝，憑此明文。雖歷諸地戒定道品等，地地超勝，亦不出三心故。七從第七地去名權實自智勝；八無功起行勝；九上等諸佛勝；十究竟勝，所謂諸佛三心果滿。今此正明願行勝也，文分為三：一願勝，謂標志遐廣；二修行勝，依願造修；三果利益勝，即位行成就。今初，二義故勝二乘：一常勤修習無量行故、二與一切眾生同行故。同行即是十無盡句。釋此願勝，先以五門分別：一名體、二修證、三行位、四因果、五立意圓融。五各二義，則有十門。初中，先名、後體。名中，先總、後別。總云願者，是希求義，故下論云發諸大願者，隨心求義故。而言大者，下論云光明善根轉勝增廣故。謂教證二光與行願善根轉勝地前，廣彌法界，故十願中皆云廣大如法界也。《瑜伽》四十五云「菩薩所修正願，略有五種：一者發心願、二受生願、三所行願、四者正願、五者大願。初求菩提。次攝生處，生三無倒思擇諸法，願於境界修無量等四願，當來攝受一切菩薩善法，故名正願。大願即從正願所出。」此復有十，全同今經。今揀異前四故云大願，兼取所從即後二願。別別大相，至文當知。後顯別名，《瑜伽》三十五及諸《攝論》皆有明文，並如下文當願自釋。今且依梁論略列：一供養願、二受持願、三轉法輪願、四修行二利願、五成熟眾生願、六承事願、七淨土願、八不離願、九利益願、十成正覺願。後體性者，剋性即以欲勝解信三為自性。若取所依悲智相導，即後得智以為願體。若并眷屬，一一皆以一切俱行功德為性。故論云光明善根者，光明即後得智，善根即信等及行。二修證者，先約修行，初七修始、次二修熟、後一修成得果。後約證者，地前已發，今此十願齊證。三行位者，先約於行，初二自利、次五利他。一以何身？謂攝法上首，而為利他轉法之身。二以何心？謂即令他修行之心。三何者眾生、四眾生住處、五自身住何處能化眾生，上三可知。後三不定一，即八是自利滿、九是利他滿、十是二利得果；或俱自利，論云「後三顯自身故」；或俱利他，論云「此三示現如實教化眾生故」。若約通論，十皆二利，故論云「校量勝有二：一行無量行，即是自利。二與眾生同，即是利他。」後約位者，通則十皆初地所得，別則前七明行，已如上辨。後三明位，下論云「一得地校量勝，初地至九地。二得菩薩地盡校量勝，即第十地。三得一切地盡究竟故，即如來地。」四約因果者，若就言顯，前九求因、後一求果。若約具攝，七亦求果，是依果故，十是正果，餘皆是因。五立意圓融者，先立意所以，但說十者，已攝二嚴二利因果行位無不周故。又為表此無盡願故，故下云「一一皆攝阿僧祇願而為眷屬。」言圓融者，以稱性故。一願之中具一切願，即入重重，如常所辨。六相圓融，正在此文。已知大意。

Part four of the main text, the section on evaluating superiority, means that by abiding in this stage, one surpasses the two vehicles. Since the Treatise says that abiding in this stage one is superior, we clearly know that the vows and the rest are already present in the initial section on abiding in the stage; but because the text could not accommodate them together, they are placed after abiding, not that the vows only come to be once the stage is perfected. Question: The sūtra states, 'At the initial generation [of the mind], one is already a teacher of devas and humans, surpassing the śrāvakas and pratyekabuddhas,' so that when a novice monk generates the mind, arhats show deferential respect. Why is superiority distinguished only upon reaching this point? Answer: Its meanings of superiority are indeed numerous; summarizing and gathering them together, they do not exceed three: vows, practice, and wisdom. As these three progress through the stations, they are numerous; to explain ten stations in brief: (1) Superiority of the initial generation of the mind, which applies to all ordinary persons, such as the novice monk and so forth. This applies across the three minds. (2) Superiority of faith, which also applies across the three minds. (3) Superiority of understanding, (4) superiority of practice, and (5) superiority of vows: these three are the three ranks of worthies distinctly traversing the three minds. (6) Superiority of realizing entry, wherein one equally realizes the three minds and doubly realizes the two emptinesses, which is the superiority of wisdom; giving rise to the ten great vows is the superiority of vows; and completely cultivating all practices is the superiority of practice. Below, in distinguishing the superiority of the fruit, it is also the fruit of the three minds; herein practice and wisdom are guided by vows, which is why they are supreme. Explained in terms of sequential stages, only from the seventh stage onward does wisdom become superior in its own right. Thus the sūtra below states, 'From the first stage onward, they surpass them entirely only by seeking all buddhadharmas through vows, not through the power of their own wisdom's contemplation; here on this seventh stage, through the power of their own wisdom, no one of the two vehicles can match them.' The author of the Treatise establishes vows as the superiority in evaluation relying on this clear text. Although one traverses the morality, concentration, factors of awakening, and so on of all the stages, each stage surpassing the previous, they also do not go beyond the three minds. (7) From the seventh stage onward, it is called the superiority of expedient and real innate wisdom; (8) superiority of initiating practice without effort; (9) superiority of equalling the buddhas above; (10) ultimate superiority, namely the fruit of the three minds being fulfilled for all buddhas. Here, it specifically explains the superiority of vows and practice. The text is divided into three: first, superiority of vows, meaning marking a far-reaching and vast aspiration; second, superiority of cultivation and practice, undertaking cultivation relying on vows; third, superiority of the benefit of the fruit, namely the accomplishment of practice at the station. First, one surpasses the two vehicles because of two meanings: (1) constantly and diligently cultivating immeasurable practices, and (2) practicing together with all sentient beings. Practicing together refers to the ten inexhaustible clauses. In explaining this superiority of vows, we first differentiate it through five gateways: (1) name and essence; (2) cultivation and realization; (3) practice and station; (4) cause and effect; (5) setting forth the intention with perfect interpenetration. Each of the five having two meanings, there are then ten gateways. In the first, first the name, then the essence. In the name, first the general, then the specific. Generally saying 'vow' means aspiration and seeking; hence the Treatise below says that generating great vows means seeking in accord with the mind. And saying 'great,' the Treatise below says it is because the radiance and roots of goodness become progressively superior, expansive, and broad. That is, the two radiances of teaching and realization together with the roots of goodness of practice and vow become progressively superior to those before the stages, broadly filling the dharmadhātu; hence in all ten vows it says 'vast and great as the dharmadhātu.' The Yogācārabhūmi, fascicle forty-five, says: 'There are, in brief, five kinds of right vows cultivated by bodhisattvas: first, the vow of generating the mind; second, the vow of taking rebirth; third, the vow of what is to be practiced; fourth, the right vow; fifth, the great vow. The first seeks bodhi. Next, one gathers the place of rebirth, generates the three non-erroneous deliberate reflections on dharmas, vows to cultivate the immeasurables and so on toward the objective realms—these four vows embrace all wholesome dharmas of bodhisattvas in the future, and are thus called right vows. The great vows then emerge from the right vows.' These again have ten, completely identical to the present sūtra. Here, distinguishing them from the previous four, they are called great vows, simultaneously taking what they derive from, which is the latter two vows. The distinctive marks of greatness will be known when reaching the text. Next, in displaying the specific names, there are clear texts in Yogācārabhūmi, fascicle thirty-five, and the various Mahāyānasaṃgraha texts, and they will be explained under the respective vows below. For now, relying on the Liang translation of the Saṃgraha, they are listed in brief: (1) the vow to make offerings; (2) the vow to accept and uphold; (3) the vow to turn the wheel of Dharma; (4) the vow to cultivate the two benefits; (5) the vow to mature sentient beings; (6) the vow to serve; (7) the vow to purify the land; (8) the vow not to be separated; (9) the vow to benefit; (10) the vow to achieve sambodhi. Next, the essential nature: precisely speaking, it takes desire, resolute conviction, and faith—these three—as its self-nature. If taking that upon which they depend, with compassion and wisdom guiding each other, it takes subsequent wisdom as the essence of the vow. If including its retinue, each and every one takes all co-arising merits as its nature. Hence the Treatise says that in 'radiance and roots of goodness,' radiance is subsequent wisdom, while roots of goodness are faith and the rest, as well as practice. Second, cultivation and realization: first regarding cultivation, the first seven are the beginning of cultivation, the next two are cultivation ripening, and the last one is cultivation achieving the fruit. Next, regarding realization: they were already generated before the stages, and now these ten vows are realized all together. Third, practice and station: first regarding practice, the first two are benefiting oneself, and the next five are benefiting others. (1) With what body? That is, the body that gathers the uppermost teachings to turn the Dharma for the benefit of others. (2) With what mind? That is, the mind that causes others to cultivate practice. (3) What sentient beings? (4) Where sentient beings dwell? (5) Where one's own body dwells to be able to transform sentient beings? The above three can be known. The last three are not fixed: (a) eight is the fulfillment of benefiting oneself, nine is the fulfillment of benefiting others, and ten is achieving the fruit of both benefits; or (b) all are benefiting oneself, the Treatise saying, 'The last three manifest one's own body'; or (c) all are benefiting others, the Treatise saying, 'These three demonstrate truly teaching and transforming sentient beings.' If speaking in general terms, all ten are both benefits; hence the Treatise says, 'Superiority in evaluation has two aspects: first, practicing immeasurable practices, which is benefiting oneself; second, being together with sentient beings, which is benefiting others.' Next, regarding station: in general, all ten are attained on the first stage; specifically, the first seven explain practice, as distinguished above. The last three explain stations, as the Treatise below says: 'First, the superiority in evaluation of attaining the stages, from the first stage to the ninth stage. Second, the superiority in evaluation of attaining the culmination of the bodhisattva stages, which is the tenth stage. Third, attaining the ultimate end of all stages, which is the Tathāgata stage.' Fourth, regarding cause and effect: if according to the explicit words, the first nine seek the cause and the last one seeks the fruit. If according to complete subsumption, the seventh also seeks the fruit, as it is the fruit of dependency; the tenth is the primary fruit, and the rest are causes. Fifth, setting forth the intention with perfect interpenetration: first, as to why the intention is set forth, only ten are spoken of because they completely embrace the two adornments, the two benefits, causes and effects, practices and stations, without omission. Furthermore, it is to express these inexhaustible vows; hence it says below, 'Each and every one embraces asaṃkhyeya vows as its retinue.' Saying 'perfect interpenetration' is because they accord with the nature. Within a single vow, all vows are fully present, entering layer upon layer, as is regularly distinguished. The perfect interpenetration of the six marks is precisely in this text. Having understood the general import,