大方廣佛華嚴經疏 43.15

43.15

大文第四「住此地已」下明說成就。亦攝善法行，辯才饒益多同彼故。文中二：先牒前總顯，謂了心行方善說故；後「佛子」下廣顯說成。有三成就：一智成就，謂知法、知器、知化儀故。二口業成就，能起說故。三法師自在成就，得陀羅尼等，成彼德故。各有佛子以為揀別。今初，分二：先明隨所知之法、二「一切」下隨所依之器。此二何異？前文智成入成，前三各別而知；今此總收，以法逗器。今初，所知法，即三乘一乘解脫差別，各含教證。教道，以將化生令器熟故。證道，以將度生令得解脫，體正度故。二隨所依中，文有三節：初總明、次「能隨」下別顯、後「令生」下結益。論主通收為七種器：一說所說法對器，自釋云隨應度者授對治法故。即總中二句，下句是說所說法、上句即所對之器。別中，初能隨及後而為說法，即上說所說法中間根等諸林，即是所對之器。於中準論經，「眾生」下有「心」字，即是心稠林。通為五種器：初眾生心根性欲解，明所說法器成。謂十一林之中，此五正顯已成信等法器，可隨根欲等說故別顯之。二所行有異，含其二義：一約能行之行，名種種異行器，即上根等能行；二所行之境，即上根等所行，名譬喻器。總喻上五故。如世稼穡具五因緣，彼所種物成就堪用：一有心物、二有根益其生力、三有可生性、四含潤欲發、五決定可生。喻上心等，故云譬喻。四諸聚差別者，即定不定根轉器，亦通上根等。五「亦隨」下隨辭辯器，以彼生煩惱業熏難捨，要作同行巧辯方能化故。三結成益，即隨乘因能乘出器。以上諸義不出自乘解脫故。

Part four of the main division, beginning with "Having abided in this stage," explains the achievement of preaching. It also subsumes the practice of good dharmas, because eloquence and benefiting others mostly coincide with it. Within the text there are two parts: first, it refers back to what precedes to reveal the whole generally, meaning that only after clearly understanding mental activities can one preach well; second, from "Sons of the Buddha" onward, it extensively reveals the achievement of preaching. There are three achievements: First is the achievement of wisdom, meaning knowing the Dharma, knowing the receptive vessels, and knowing the modes of transformation. Second is the achievement of verbal action, being able to initiate preaching. Third is the achievement of the master of the Dharma's mastery, obtaining dhāraṇīs and so forth to accomplish those virtues. Each is distinguished by the words "Sons of the Buddha." In the first, there are two parts: first, explaining in accordance with the known Dharma; second, from "all" onward, in accordance with the receptive vessels relied upon. How do these two differ? In the preceding text, the achievements of wisdom and entry were known separately across the previous three; here they are gathered together, matching the Dharma to the vessels. Now for the first: the known Dharma refers to the distinctions in liberation across the Three Vehicles and the Ekayāna, each containing both teaching and realization. The path of teaching is used to transform beings and ripen their capacity as vessels. The path of realization is used to liberate beings and cause them to attain liberation, since its essence is true liberation. In the second, on that which is relied upon, the text has three sections: first, a general explanation; next, beginning with "can accord with," a specific exposition; finally, beginning with "causing to arise," a conclusion on the benefits. The treatise master subsumes them all into seven types of vessels: 1. The vessel confronting the Dharma that is preached: his own commentary explains that this means dispensing antidotal dharmas according to those who should be liberated. These are the two sentences in the general section: the lower sentence is the Dharma that is preached, and the upper sentence is the vessel confronted. In the specific section, the initial "can accord with" and the subsequent "preaches the Dharma for them" correspond to the above "preaching the Dharma that is preached," while the intermediate thickets of faculties and so forth are the vessels confronted. Therein, according to the treatise version of the sūtra, the word "mind" appears after "sentient beings," which refers to the thicket of minds. In total, they constitute five kinds of vessels: First, sentient beings' minds, faculties, natures, and inclinations clarify the completion of the vessels for the preached Dharma. That is to say, among the eleven thickets, these five specifically show that they have already become vessels for dharmas such as faith, and can be taught in accordance with faculties, desires, and so forth, which is why they are specifically shown. Second, differences in practice contain two meanings: 1. in terms of the practice capable of being practiced, it is called the vessel of diverse practices, which is what the faculties and so forth above can practice; 2. in terms of the realm of practice, it is the realm practiced by those faculties and so forth, called the vessel of metaphors, which generally illustrates the five above. Just as worldly farming possesses five causes and conditions so that the planted crops are brought to completion and become fit for use: (1) having a living seed, (2) having roots to enhance its power of growth, (3) having a nature capable of growing, (4) containing moisture and desiring to sprout, and (5) being definitely able to grow. These illustrate the mind and so forth above, and are thus called metaphors. Fourth, the differences among the various groups refers to the vessel of the transformation of definite and indefinite faculties, which also applies to the faculties and so forth above. Fifth, from "also in accordance with" onward, is the vessel of conforming to expressions and eloquence, because the defilements and karma perfuming those beings are difficult to abandon, requiring common practices and skillful eloquence before they can be transformed. Third is the conclusion on the benefits, which is the vessel capable of vehicle-based emergence in accordance with the vehicle's causes. The above meanings do not go beyond the liberation of one's own vehicle.