大方廣佛華嚴經疏 54.27

54.27

第二「佛子如恒河」下喻顯。文有十喻，自古諸德皆將配前所迷佛果十句，唯第九二天一喻，喻上第二如來嚴好，餘皆如次。此亦有理。今解有二：一者隨一一喻，總喻不見因果等境，以合文中亦言不見菩薩眾故。又不喻菩薩之德，義不盡故。又合文中多從總合，但言不見如來神變，明通諸句。二者別喻諸德。若全不別，何俟多喻？然雖別喻，亦通因果。而前九約勝境為喻，謂恒河、須彌等喻佛德故。後一就劣法為喻，入滅盡定，喻二乘故。於前九中，配所迷菩薩之德，其義則次；配所迷如來之德，義少不次。所喻義別，至文當知。又第一五十單喻聲聞不見，第二三四七雙喻菩薩聲聞見不見別，餘三佛對聲聞論見不見。有此三類者，文影略耳。又唯約聲聞說者，十喻皆喻彼無德故。就中，初一兼喻有障故，後一兼喻住自乘故。且就前九，約勝境為喻，顯九種勝德；其後一種總明不共，顯十無盡。前九德中，一一皆具通別二意。今初鬼對恒河喻。其恒河清流，通喻佛及菩薩潤益甚深德，別喻佛神力及菩薩境界德，以此二句為初總故。鬼喻二乘有所知障故不見，亦喻不得諸法喜故。言餓鬼等者，生分已盡為鬼，未得無生忍衣為裸形，不得法界行食為飢，不得真解脫味為渴，由此故稱為餓。此上並無真道，即是業餘，行苦所遷，為舉體燋然，即是苦餘。空見為烏鷲，有見為豺狼。於斯作決定解為搏撮。內含大機有真脫分，名為渴所逼欲求水飲。身在法會，名住河邊。不覩神變，名不見河。雖覩世尊但見丈六，為見枯竭。無明翳瞙，名為業障，即煩惱餘。後「彼大」下合中，先合業障、「不曾」已下合裸形等。第二覺夢相對喻。夢遊天宮，通喻佛及菩薩高顯廣大德，別喻如來遊戲神變。二句及菩薩大會已下十一句，喻甚相似。然此下八喻約二乘喻，明其無德，亦有通別。通則於一一德不了，皆由前缺因緣故。別則各喻無德不同，此一喻無如是神通故，又不知菩薩如夢故。然合文中明無如是智眼故者，從通相合，故下數段皆合無眼。文中，先喻、後「一切菩薩」下合。合中二：先合夢者自見、後「一切聲聞」下合大會不見，並可思也。第三愚對雪山喻。雪山良藥通喻幽邃難見德，別喻亦喻佛境界，所悲境故；喻菩薩所住處，悲救眾生為所住故。其捕獵等喻聲聞無大悲救眾生病，亦是無如是境界故。第四伏藏難知喻。藏則通喻祕密難知德，別喻如來尊勝可寶重故，喻菩薩所入三昧及觀察嚬申勇猛供養，如喻思之。薄福喻聲聞無如是威德故。第五盲不見寶喻。寶洲通喻逈絕難測德，別喻如來妙行積行圓妙故，喻菩薩受記成熟勇猛可知。盲喻二乘無如是善根故。第六淨眼無障喻。通喻智照難量德，別喻如來威德，「菩薩法身」已下五句不覩威儀，喻二乘無如是自在故。第七遍處定境喻。通喻周遍難思德，別喻如來淨剎菩薩常光眾色莊嚴，菩薩放大光明網。不見定境喻聲聞無如是三昧故。喻中言遍處者，於一切處周遍觀察無有間隙，故名遍處。然《瑜伽》、《智度》、《俱舍》等論皆說有十，今有十二，前八同彼，彼中九名空遍處、十名識遍處，先觀青等普遍。次觀青等為何所依？知由地等。次思所觀由何廣大？知由於空。次思能觀知由依識。前八依第四靜慮，觀欲可見色，後二依無色定。《瑜伽》十二云「何故遍處唯說色觸二處建立？由此二種共自他身，遍有色界常相續故。眼等根色唯屬自身，香味二塵不遍一切，聲塵有間是故不說。無色界中，空遍一切處，識所行境亦遍一切，故立此二。」今以宗別，合空識二為天遍處。前論所揀，皆容假想稱性周遍。加於三事，十名種種眾生身遍處者，即前所揀眼等根色。十一語言音聲，即前聲塵。十二一切所緣，即六塵境，則收前香味及法塵境。例此天遍處言，亦可通於諸天。次「如來所現」下合文可知。第八妙藥翳形喻。通喻隱顯超世德，別喻如來住持，喻菩薩起變化雲德。不覩者，喻聲聞無如是解脫故。第九二天隨人喻。通喻微妙難壞德，別喻如來嚴好，菩薩身遍十方諸行圓滿德。不覩二天，喻二乘無如是勢力故，亦喻無悲，捨眾生故。第十滅定不行喻。唯喻聲聞，安住自乘證實際故，亦總喻無德。又上十喻，從後逆次配前缺因。後之十句，謂一喻無法喜、二喻不知菩薩如夢、三喻不從如來加被之所生等，如理思之。其前十句，但通為不見之因。第三「何以故」下徵以結成。文有十句，結前十喻。唯第七八為順前合，故有前却；餘皆如次。上來法喻，廣顯聲聞不見聞等。問：《般若經》明聲聞若智若斷，皆是菩薩無生法忍。若是其忍，何以上文皆言無菩薩德耶？又《文殊巡行經》中，五百聲聞聞而不信，《法華》不輕亦令其聞，何得此中不令聞耶？答：為顯不共故。故《智論》明般若有共不共，指此不思議經不共二乘說故。又大聖化儀其類不等，或令聞不信以為遠種，如上所引，或以威力令其出會，如《法華》中五千拂席；或令在會使其不聞，即如今經。然《法華》漸教之終，將收敗種故加令其去，篤勵在會使其信受。此經頓教之始，為顯深勝，留使不聞，令諸後學修見聞種。又復大乘該於小乘，則其智斷皆是菩薩法忍，小智不知大智故。此云於有無諦作決定解不見不聞。又若已開顯即權為實漸，故《法華》云「汝等所行是菩薩道」。若權實相對，則如聾盲，非其器故。其猶黎庶以對於王，貴賤懸隔，以王收人則率土之內莫非王人。是以若約普收，即一切眾生無不具有如來智慧，況於二乘無漏因果。若校優劣，則權教久行菩薩尚不信聞，況於二乘；二乘上首尚如聾盲，況凡夫外道。既非其分，本不合列。為顯法勝，大權菩薩示為聾盲，是知聾盲於勝有力，能顯勝故。勝劣相望、力用交徹，成大緣起，方是深玄。

Second, from "Sons of the Buddha, it is like the Ganges River" onward, [the text] reveals this through similes. In the text there are ten similes. From ancient times, the venerable masters have matched them to the previous ten lines regarding the deluded perception of the Buddha's fruition, with only the ninth simile—the two deities—illustrating the second [phrase] above on the Tathāgata's adornments and beauty, while the rest follow in proper sequence. This also has reason. Now, my interpretation is twofold: First, each individual simile generally illustrates the failure to see such spheres of cause and fruition, because the application of the simile also speaks of not seeing the assembly of bodhisattvas. Moreover, not illustrating the virtues of the bodhisattvas would make the meaning incomplete. Furthermore, in the text applying the similes, it mostly follows a general application, merely saying that they do not see the Tathāgata's divine transformations, making it clear that this applies to all lines. Second, they specifically illustrate the various virtues. If there were no distinction at all, why would so many similes be needed? Yet, although they are specific similes, they also apply broadly to both cause and fruition. The first nine similes are based on superior spheres, for the Ganges River, Mount Sumeru, and so forth illustrate the Buddha's virtues. The last one is based on an inferior phenomenon, entering the absorption of cessation, to illustrate the two vehicles. Among the first nine, if matched to the virtues of the bodhisattvas that they are deluded about, their meaning follows in proper sequence; if matched to the virtues of the Tathāgata that they are deluded about, the meaning is slightly out of order. The specific meanings illustrated should be understood when we come to the text. Furthermore, the first, fifth, and tenth similes solely illustrate the śrāvakas' failure to see; the second, third, fourth, and seventh similes doubly illustrate the difference between the bodhisattvas' seeing and the śrāvakas' not seeing; and the remaining three treat the seeing and not seeing of the Buddha in contrast to the śrāvakas. That these three categories exist is merely due to the text using ellipsis. Moreover, if spoken solely with reference to the śrāvakas, all ten similes illustrate their lack of virtue. Within this, the first also illustrates their having obstructions, while the last also illustrates their abiding in their own vehicle. Now, regarding the first nine, they use superior spheres as similes to reveal nine kinds of superior virtues; the last one generally clarifies that they are not shared, revealing the ten inexhaustibles. Among the first nine virtues, each possesses both a general and a specific meaning. First is the simile of the hungry ghost facing the Ganges River. The pure flow of the Ganges River generally illustrates the virtue of the Buddha and bodhisattvas in providing profound and moistening benefit; specifically, it illustrates the Buddha's divine power and the bodhisattvas' sphere of virtue, because these two lines constitute the initial general statement. The hungry ghost illustrates the two vehicles failing to see because of cognitive obstructions, and also illustrates their inability to attain the joy of the various dharmas. As for the words "hungry ghost" and so on: having exhausted rebirth is being a ghost; not having attained the garment of the tolerance of unproduced dharmas is being naked; not having the food of practice in the dharmadhātu is being hungry; and not having the flavor of true liberation is being thirsty; because of this, it is called "hungry." Above this, there is no true path, which is the remnant of karma; being impelled by the suffering of conditioned existence is the entire body being scorched, which is the remnant of suffering. The view of emptiness is the crows and vultures; the view of existence is the jackals and wolves. Forming a definitive understanding of these is being seized and clawed at. Having internally the great capacity for true liberation is being pressed by thirst and seeking water to drink. Being physically present in the Dharma assembly is dwelling by the riverbank. Not seeing the divine transformations is not seeing the river. Although seeing the World-Honoured One, seeing only the sixteen-foot body is seeing [the river as] dried up. The cataracts of ignorance are karmic obstructions, which are the remnants of afflictions. Next, in the application from "Those great…" onward, it first applies to karmic obstructions, and from "Never having…" onward, it applies to nakedness and the rest. Second is the simile of waking versus dreaming. Traveling in a dream to the heavenly palaces generally illustrates the towering, manifest, and vast virtue of the Buddha and bodhisattvas; specifically, it illustrates the Tathāgata's divine transformations in sportive play. These two lines, and the eleven lines from the great assembly of bodhisattvas onward, are extremely similar to the simile. However, the subsequent eight similes, using the two vehicles as an illustration to show their lack of virtue, also have both general and specific senses. Generally, their failure to understand each virtue is entirely due to the previously stated absence of causes and conditions. Specifically, they individually illustrate different absences of virtue: this one illustrates lacking such superknowledges, and also not knowing that bodhisattvas are like a dream. However, when the text applying the simile states that they lack such an eye of wisdom, this applies the general aspect, so several passages below all apply to the lack of an eye. In the text, first comes the simile, and afterward, from "All bodhisattvas…" onward, the application. In the application there are two parts: first, applying to the dreamer seeing by himself; second, from "All śrāvakas…" onward, applying to the great assembly not seeing, all of which may be contemplated. Third is the simile of the foolish person facing the Snow Mountains. The fine medicinal herbs of the Snow Mountains generally illustrate the virtue of being profound, secluded, and difficult to see; specifically, it also illustrates the Buddha's sphere, as it is the sphere of his compassion; and it illustrates the dwelling place of the bodhisattvas, because rescuing sentient beings with compassion is their dwelling place. The hunters and such illustrate the śrāvakas lacking great compassion to rescue sentient beings from sickness, and also their lacking such a sphere. Fourth is the simile of the hidden treasure that is difficult to discover. The treasure generally illustrates the virtue of being secret and hard to know; specifically, it illustrates the Tathāgata's noble supremacy that should be treasured and valued, and it illustrates the bodhisattvas' entering samādhi, their observation, their lion-like stretch, their vigor, and their making offerings, which may be contemplated in accordance with the simile. The person of little merit illustrates the śrāvakas lacking such majestic virtue. Fifth is the simile of the blind person not seeing jewels. The jewel island generally illustrates the virtue of being remote, transcendent, and hard to fathom; specifically, it illustrates the Tathāgata's wondrous practices, where the accumulation of practice is consummate and wondrous, and it illustrates the bodhisattvas' receiving predictions, maturation, and vigor, which can be known. The blind person illustrates the two vehicles lacking such roots of goodness. Sixth is the simile of the pure eye being unobstructed. It generally illustrates the virtue of the light of wisdom being difficult to measure; specifically, it illustrates the Tathāgata's majestic virtue, while the five lines from "The bodhisattva's dharmakāya" onward on not seeing the deportment illustrate the two vehicles lacking such mastery. Seventh is the simile of the sphere of the totality (kṛtsna) samādhi. It generally illustrates the virtue of pervasive omnipresence that is difficult to conceive; specifically, it illustrates the Tathāgata's pure lands, the bodhisattvas' constant radiance and adornment with manifold colors, and the bodhisattvas' emitting great nets of light. Not seeing the sphere of samādhi illustrates the śrāvakas lacking such samādhi. In the simile, the term "totality" means observing everywhere without any gap, hence it is called totality. However, treatises such as the Yogācārabhūmi, the Mahāprajñāpāramitopadeśa, and the Abhidharmakośa all state there are ten, while here there are twelve. The first eight are identical to those. In those [treatises], the ninth is called the totality of space, and the tenth is called the totality of consciousness. First, one contemplates blue and so on as omnipresent. Next, one contemplates what blue and so on depend upon, knowing they depend upon earth and the rest. Next, one contemplates what causes the observed object to be vast, knowing it depends upon space. Next, one contemplates what is capable of observing, knowing it depends on consciousness. The first eight rely on the fourth dhyāna to contemplate the visible matter of the desire realm; the last two rely on formless absorptions. Yogācārabhūmi fascicle twelve says: "Why are the totalities established solely on the two bases of matter and tangible objects? Because these two are common to one's own and others' bodies, and constantly continue throughout the form realm. The physical matter of the eye and other faculties belongs solely to one's own body; the two dusts of scent and taste do not pervade all things; and sound has interruptions, so it is not stated. In the formless realm, space pervades all places, and the sphere of activity of consciousness also pervades all things; hence these two are established." Now, according to the distinction of our school, space and consciousness are combined into the divine totality. Those excluded by the previous treatises all admit of hypothetical visualisations that pervade in accord with nature. Adding three items: the tenth is called the totality of the bodies of various sentient beings, which is the previously excluded matter of the eye and other faculties; the eleventh is spoken words and sounds, which is the previously mentioned dust of sound; the twelfth is all objective supports, which is the sphere of the six dusts, thus subsuming the previous dusts of scent, taste, and dharmas. Following this example, the phrase "divine totality" can also extend to all the devas. Next, from "That which is manifested by the Tathāgata" onward, the text of the application can be known. Eighth is the simile of the wondrous herb concealing the form. It generally illustrates the virtue of concealment and manifestation transcending the world; specifically, it illustrates the Tathāgata's sustaining power, and illustrates the bodhisattvas' virtue of raising clouds of transformation. Not seeing illustrates the śrāvakas lacking such liberation. Ninth is the simile of the two deities following a person. It generally illustrates the virtue of being subtle, wondrous, and indestructible; specifically, it illustrates the Tathāgata's adornments and beauty, and the bodhisattvas' virtue of their bodies pervading the ten directions with all practices perfected. Not seeing the two deities illustrates the two vehicles lacking such power, and also illustrates their lack of compassion in abandoning sentient beings. Tenth is the simile of non-functioning in the absorption of cessation. This solely illustrates the śrāvakas, because they abide in their own vehicle and realize the reality-limit; it also generally illustrates their lack of virtue. Furthermore, the above ten similes match in reverse order the previously lacking causes. As for the subsequent ten lines, the first illustrates lacking the joy of Dharma, the second illustrates not knowing that bodhisattvas are like a dream, the third illustrates not being born from the Tathāgata's empowerment, and so on, which should be contemplated in accord with the principle. The previous ten lines merely serve generally as causes for not seeing. Third, from "Why is this?" onward, it inquires into and concludes [the matter]. The text contains ten lines, concluding the previous ten similes. Only the seventh and eighth have an inversion to conform to the previous application; the rest all follow in sequence. Up to this point, the teachings and similes have extensively revealed the śrāvakas' failure to see, hear, and so on. Question: The Prajñāpāramitā Sūtra explains that whether it is the śrāvakas' wisdom or their abandonments, all are the bodhisattva's tolerance of unproduced dharmas. If it is that tolerance, why does the text above repeatedly say they lack the bodhisattva's virtues? Moreover, in the Mañjuśrīparivarta Sūtra, five hundred śrāvakas heard and did not believe, and Sadāparibhūta in the Lotus Sūtra also caused them to hear; how is it that here they are not allowed to hear? Answer: It is to reveal that [this teaching] is not shared. Hence the Dazhidulun explains that prajñā has both shared and unshared aspects, pointing to this inconceivable sūtra as not being taught in common with the two vehicles. Furthermore, the Great Sage's ways of teaching are not of one kind: sometimes he causes them to hear and disbelieve so as to plant a distant seed, as cited above; sometimes he uses mighty power to make them leave the assembly, as with the five thousand who walked out in the Lotus Sūtra; or sometimes he makes them remain in the assembly yet not hear, as in the present sūtra. However, the Lotus Sūtra is the end of the gradual teaching, and about to gather in the spoiled seeds, it therefore adds [its influence] to make them leave, while encouraging those in the assembly to believe and accept it. This sūtra is the beginning of the sudden teaching; to reveal its profound supremacy, it leaves them there yet prevents them from hearing, causing future students to cultivate the seeds of seeing and hearing. Furthermore, the Great Vehicle subsumes the Small Vehicle; thus their wisdom and abandonments are all the bodhisattva's tolerance of dharmas, but small wisdom does not know great wisdom. This [text] says that forming a definitive understanding regarding the truths of existence and nonexistence causes them not to see and not to hear. Moreover, if already opened and revealed, the provisional is taken as the gradual reality; hence the Lotus Sūtra says, "What you practice is the bodhisattva path." But if the provisional and the real are set in contrast, they are like the deaf and blind, for they are not its vessels. It is like commoners facing a king: the noble and the base are vastly separated, yet when the king encompasses all people, within the entire realm there is no one who is not the king's subject. Therefore, if speaking in terms of universal inclusion, all sentient beings without exception possess the Tathāgata's wisdom, not to mention the undefiled causes and fruitions of the two vehicles. But if evaluating superiority and inferiority, even bodhisattvas of long practice in the provisional teaching do not believe or hear it, let alone the two vehicles; even the leaders of the two vehicles are like the deaf and blind, let alone ordinary beings and non-Buddhists. Since it is not their lot, they originally should not be included. To reveal the supremacy of the Dharma, the great provisional bodhisattvas manifest as deaf and blind; hence we know that being deaf and blind has power with respect to the superior, because it can reveal what is superior. The superior and inferior viewing each other, their power and function interpenetrating, complete the great pratītyasamutpāda; only then is it profound and arcane.