大方廣佛華嚴經疏 54.17

54.17

第二「及與」下辨聲聞眾。文二：初標數類、後「悉覺」下歎德。文有十句。然此聲聞皆是菩薩，欲顯深法託為聲聞，故所歎德言含本迹。今釋為二門：一就迹約小，十句皆聲聞德。一得現觀，於四真諦善覺了故。二入正性離生，無方便慧，已作證故。三所學已窮，故云深入，《法華》云「我等同入法性」，即三獸渡河，理無二故。古人亦將上三如次配見、修、無學。四生分已盡，由缺大悲，故自永出。五有為無為之德，依佛成故，即逮得己利。六已盡有結，謂九結十使現行離故。七無煩惱礙，種子亡故。八心善解脫故，寂如虛空。九慧善解脫故，於佛無惑。十明非定性，皆可迴心，故信入佛智。二約本門，就菩薩歎故。《如來不思議境界經》云「復有無量百千億菩薩，現聲聞形，亦來會坐，其名曰舍利弗、大目揵連等。」廣如彼說。明皆是權故。下身子令海覺等觀文殊德十中，一覺第一義；二方便已具，善能入於無際際故；三二空真理窮其源故；四具足大悲能入不染，方永出故；五依十力等，離小見故；六不斷不俱方能離故；七已淨所知，無二礙故；八處亂恒寂，了本空故；九佛不共德，雖未證得亦無疑故；十一切種智，證信入故。第三「及與無量」下諸世主眾，亦先標數類、後「悉曾」下歎德。十中，初一歎福；次四歎悲，於中初句總、餘三句別，一無緣普應、二護念初心、三誓不捨惡。次二句歎智德，一智入權門、二行護理教，正法兼理，護兼行故。上七皆行。八即是願，願行具故。第九入位。上九自分。十即勝進。上序分竟。

Second, from 'and together with' onwards distinguishes the assembly of śrāvakas. The text has two parts: first, designating their number and category; later, from 'all awakened' onwards, praising their virtues. The text has ten clauses. However, these śrāvakas are all bodhisattvas; wishing to reveal the profound Dharma, they temporarily manifested as śrāvakas, so the words of the praised virtues contain both the fundamental and the trace. Now they are explained through two approaches: First, regarding the traces and in terms of the Small [Vehicle], the ten clauses are all virtues of the śrāvakas: First, they have attained direct realization, because they thoroughly awaken to and understand the four noble truths. Second, they have entered the right determination of leaving birth, without skillful wisdom, having already realized it. Third, what they study is already exhausted, hence it says 'deeply entered'; the *Lotus Sūtra* says, 'We equally enter the Dharma-nature,' which is the three beasts crossing the river, the noumenon having no duality; ancient masters also matched the above three in order with [the paths of] seeing, cultivation, and no-more-learning. Fourth, the portion of births is already exhausted; lacking great compassion, they therefore permanently emerge on their own. Fifth, conditioned and unconditioned virtues are accomplished reliant upon the Buddha, which is 'attaining their own benefit.' Sixth, they have already exhausted the fetters of existence, meaning that the active operations of the nine fetters and ten entanglements are abandoned. Seventh, they are without the obstruction of afflictions, because the seeds are destroyed. Eighth, because the mind is well liberated, they are tranquil like empty space. Ninth, because wisdom is well liberated, they have no doubt regarding the Buddha. Tenth, clarifying that they are not of fixed nature and can all turn their minds around, they therefore faithfully enter the Buddha's wisdom. Second, in terms of the fundamental approach, it is praised with respect to bodhisattvas. The *Tathāgatācintyaviṣaya-sūtra* (*Rulai busiyiyi jingjie jing*) says: 'Furthermore, there were immeasurable hundreds of thousands of koṭis of bodhisattvas who manifested the forms of śrāvakas and also came to sit in the assembly, whose names were Śāriputra, Mahāmaudgalyāyana, and so forth,' as extensively stated there. This clarifies that they are all expedient. Below, Śāriputra directs Samudramati and others to contemplate the ten virtues of Mañjuśrī: first, awakening to the ultimate truth; second, skillful means being already complete, being well able to enter the shoreless realm; third, the true reality of the two emptinesses having its source exhausted; fourth, possessing great compassion and being able to enter without defilement, only then permanently emerging; fifth, relying on the ten powers and so forth, being free from lesser views; sixth, neither cutting off nor coexisting, only then being able to be free; seventh, having already purified the cognizable, being free from the two obstructions; eighth, dwelling in turmoil yet perpetually tranquil, realizing original emptiness; ninth, the unshared virtues of the Buddha, having no doubt even though not yet realized; tenth, sarvākārajñatā, having realized it and faithfully entering. Third, the various leaders of the world from 'and together with immeasurable' onwards also first designate their number and category, and later from 'all had previously' onwards praise their virtues. Among the ten, the first one praises their merit; the next four praise their compassion, within which the first clause is general and the other three clauses are specific: first, responding universally without conditions; second, protectively being mindful of the initial resolve; third, vowing never to abandon the evil. The next two clauses praise the virtues of wisdom: first, wisdom entering the gates of skillful means; second, practice protecting the noumenon and teaching—the correct Dharma combines noumenon, and protecting combines practice. The above seven are all practice. The eighth is vow, because vows and practice are complete. The ninth is entering the stations. The above nine are one's own share. The tenth is superior progression. The prologue section above is finished.