大方廣佛華嚴經疏 50.34

50.34

第十明出現見聞親近所生善根。前九門出現，一期始終；今明於上見聞功深益遠，獎物進修。文中三：初徵起、次正顯、後結示。就正顯中，分二：先明見聞信向益、後見聞不信益。前中，先法、後喻。法中，先總、後別。今初，見等如後喻合中。後「出生」下別，即示不虛之相，有十一句，不出智斷恩德，思之。第二喻中三喻，喻其三德。初少服金剛喻，喻於智德。智慧破惑，如金剛故。以有智慧者必無煩惱，故不共住。第二少火燒多喻，喻斷德。性究竟者，了惑本寂故。第三藥王遍益喻，喻恩德，種種利生故。文中，先喻、後合。合中二：先明為六根境界益，合上藥王遍益。六根皆通在世滅後，滅後亦有見故，況憶念等。《寶性論》中亦明如來與菩薩為六根境界，大同於此。後「若有眾生供養如來所經土地」下明遺迹之益，合上取彼地土。所經土地，猶通現滅。其塔廟者，唯約滅後。亦同《法華》「乃至舉一手等，皆已成佛道。」第二「佛子我今告」下，明不信益者，此明益深。《如來祕密藏經》明「罵藥，服之得力。罵沈，燒已還香。罵佛，猶勝敬諸外道。」若爾，豈無罵罪？罵罪非無，今語遠益故。《法華》云「跋陀婆羅等罵常不輕，千劫於阿毘地獄受大苦惱，畢是罪已，還遇常不輕菩薩教化。」《涅槃》喻以毒塗之鼓，欲聞不聞無不死者。故菩薩之名，起自聞謗之日。謗尚遠益，況深信耶！況解行耶！況證悟耶！弘持之者，勉思此文。第三「佛子至應如是」下結示，可知。第二「佛子如來」下總以結酬，揀喻異法。上來〈性起〉請說因喻，〈普賢〉依請明十出現，皆借象取譬，意顯佛旨深玄。深玄之旨尚不可以智知，豈言象之能及？故令外亡言象、內絕思求，則庶幾於〈出現〉之旨。

Tenth, explaining the good roots generated by seeing, hearing, and drawing near to the manifestation. The preceding nine gates of manifestation covered the beginning and end of a single period; now it explains that seeing and hearing above possess profound merit and far-reaching benefit, encouraging beings to advance in practice. In the text there are three parts: first, raising the question; second, directly revealing; third, concluding and indicating. Within the direct revealing, it is divided into two: first, explaining the benefit of seeing and hearing with faith and devotion; second, the benefit of seeing and hearing without faith. Within the former, first is the doctrine, then the similes. Within the doctrine, first is general, then specific. Now for the first: seeing and the like are as in the subsequent application of the simile. Next, from "producing" onward is specific, directly showing the marks of being unfailing; it has eleven phrases, which do not go beyond the virtues of wisdom, severance, and beneficence—ponder this. In the second, the similes, there are three similes, illustrating the three virtues. First, the simile of ingesting a tiny amount of vajra illustrates the virtue of wisdom, because wisdom destroys delusions just like vajra. Since one who has wisdom necessarily has no afflictions, they do not dwell together. Second, the simile of a small fire burning much illustrates the virtue of severance, because one who is perfected in nature realizes that delusions are fundamentally tranquil. Third, the simile of the king of medicines universally benefiting illustrates the virtue of beneficence, because it benefits sentient beings in various ways. In the text, first are the similes, then the application. Within the application, there are two parts: first, explaining the benefit of being the sensory sphere for the six faculties, applying the preceding universal benefit of the king of medicines. The six faculties all pertain both to his presence in the world and after his parinirvāṇa, since after parinirvāṇa there is also seeing, not to mention recollecting and the like. The Ratnagotravibhāga also explains that the Tathāgata serves as the sensory sphere for the six faculties of the bodhisattvas, which is largely identical to this. Second, from "If there are sentient beings who make offerings to the ground the Tathāgata has passed through" onward explains the benefit of his remaining traces, applying the taking of earth from that ground above. The ground passed through still pertains to both presence and parinirvāṇa; whereas stūpas and shrines pertain exclusively to after his parinirvāṇa. This is also the same as the Lotus Sūtra's "Even raising one hand and the like, all have already attained the Buddha Path." Second, from "Disciples of the Buddha, I now tell you" onward explains the benefit to those without faith; this clarifies the profoundness of the benefit. The Tathāgatapratibimbapratiṣṭhā-sūtra explains: "If one curses medicine and takes it, one still obtains strength. If one curses aloeswood and burns it, it still gives off fragrance. Cursing the Buddha is still superior to revering various non-Buddhists." If so, how could there be no sin in cursing? The sin of cursing is not absent, but here we speak of the distant benefit. The Lotus Sūtra says: "Bhadrapāla and the others cursed Sadāparibhūta, and for a thousand kalpas in the Avīci hell they suffered great anguish; once this retribution was exhausted, they again encountered the Bodhisattva Sadāparibhūta and were taught and converted by him." The Nirvāṇa Sūtra uses the simile of the poison-smeared drum: whether wishing to hear it or not wishing to hear it, there is none who does not die. Therefore, the designation of bodhisattva arises from the day one hears and slanders. If even slandering yields far-reaching benefit, how much more so deep faith! How much more so understanding and practice! How much more so realization and awakening! Those who propagate and uphold this should diligently reflect upon this passage. Third, from "Disciples of the Buddha, [...] should be understood thus" onward concludes and indicates, which can be known. Second, from "Disciples of the Buddha, the Tathāgata" onward collectively concludes and responds, distinguishing the similes from the doctrine. Above, in "Nature-Origination," the request was made to speak of causes and similes, and Samantabhadra, relying on the request, explained the ten manifestations, all employing images and drawing analogies, intending to reveal that the Buddha's purport is deep and abstruse. The deep and abstruse purport cannot even be known through intellect—how could words and images reach it? Therefore, causing words and images to be forgotten externally, and thinking and seeking to be extinguished internally, one might then approximate the purport of "Manifestation."