大方廣佛華嚴經疏 55.19

55.19

第二成彼化事中，通有三會：一比丘會，顯迴小入大故；二諸乘人會，顯通收諸權入一實故；三善財會，顯純一乘機，一生成辨故。又前二會表居信未久尚不定故，善財信終可入證故。今初，有二：一明助化攝大、二正明化益。今初，小乘之智亦助大故。文中亦二：先明覩緣興念、二「時尊者」下攝眾同遊。於中亦二：先總辨攝儀，捨小趣大為出自住處向文殊所；後「此六千」下別明所化。於中三：初指數辨位。比丘，義如常。六千者，表六根性淨，可入法界故。自所同住者，同居權小故，同住法界故。出家未久者，未證實際，易可迴故；信心尚微，須誘化故。二「所謂」下列名。三「悉曾」下歎德，文有十句：初二歎宿因、次七明現德、後一結德屬緣。既皆約大乘以歎，明本大器、託迹比丘，顯收諸類非小乘矣。結屬文殊今成其善，非無因矣。第二「爾時尊者舍利」下正明化益。於中二：先以身儀攝益，則令根熟起欲。二「爾時文殊告諸」下語業攝益，正授法門。前中四：一示勝境、二得勝益、三詣勝人、四蒙勝攝。今初，有三：初標告。二「海覺汝可」下正教觀察，有十勝德：一身相勝、二常光勝、三放光勝、四眾會勝、五行路勝，表常依八正故。六住處勝，舉足下足無非道場，隨心轉故。七福嚴勝，常觀空有二邊，心地之下具如來藏恒沙萬德，無心忘照任運寂知而顯現故。八林樹勝，樹立萬行，嚴法體故。九自在勝，於我無我得不二解，自在主中為最尊故。十上攝勝，此有二意：一約事，心常上攝諸佛法故；二約表，諸佛顯揚皆依般若，究竟至於一切智故。三「爾時」下結略顯廣，可知。二「彼諸比丘」下得勝益中，上既勸觀義兼修觀，益相可知。三「即白尊者」下明詣勝人，可知。四「爾時文殊」下蒙勝攝，於中二：先示攝相，以迴觀法器故。如象王迴者，身首俱轉，無輕舉故。後「時諸比丘」下設敬興願，為後正說之由。第二語業攝益，中二：先受自分法、後「爾時文殊」下受勝進法。前中亦二：先受法、後「時諸比丘」下得益。前中三：初舉益標告、二「何者」下別示行法。皆言無疲厭者，法門無盡、眾生無邊，取相而修多生疲厭，厭則退墮二乘；若無愛見而修，則無疲矣。無疲則佛果非遠，況我身耶？十句攝為五對：一內因外緣；二求法成行；三深定妙智，智入三世故；四嚴剎調生；五長時廣大，廣大亦勝進修也。三「比丘若善男子」下舉益勸修中，亦為五對：一長善離生、二超凡越小、三生家具業、四習果修因、五摧邪入證。第二得益，中二：先別明一定、後「又即成」下通顯多門。前中亦二：先明所得定體。言無礙者，略有三義：一能見離障故；二所見無擁故，故云見一切佛境；三一具多用故。雖具此能而無見相，故名三昧。二「得此三昧」下別明定用，有四：一正明天眼用、二「及亦聞」下天耳用、三「亦能觀」下他心用、四「亦能憶」下宿住用。一眼具斯四用，故稱無礙。二通顯多門者，上一定之用既爾，多門無盡例然。此顯圓教攝機創立大心，乃得十地之後十通之用，以始攝終故，如〈發心功德品〉等辨。第二受勝進法，中亦二：先教勸，上但明大心無疲，今令廣住行願進趣普修；後「以成就」下明展轉獲益。上來初會竟（已上入第六十二經）。

Second, within [the section] accomplishing those works of conversion, there are in general three assemblies: first, the assembly of bhikṣus, in order to reveal turning from the Small and entering the Great; second, the assembly of people of the various vehicles, in order to reveal comprehensively gathering the provisional into the one reality; third, the assembly of Sudhana, in order to reveal the capacity of the pure Ekayāna, accomplishing it in a single lifetime. Moreover, the first two assemblies represent those who have resided in faith not for long and are still indeterminate, whereas Sudhana's faith culminates in entering realization. Now for the first, there are two [parts]: 1. explaining assisting the conversion by gathering into the Great, and 2. directly explaining the benefits of conversion. As for the first, the wisdom of the Hīnayāna also assists the Great. Within the text there are also two [parts]: first, explaining that seeing conditions gives rise to thoughts, and second, from "Then the Venerable" downward, gathering the assembly to travel together. Within this there are also two [parts]: first, generally discerning the manner of gathering—abandoning the Small and tending toward the Great is "leaving one's own dwelling place and heading toward Mañjuśrī's place"; later, from "These six thousand" downward, specifically explaining those who were converted. Within this are three [points]: first, pointing out the number and discerning their station. "Bhikṣus"—the meaning is as usual. "Six thousand" represents that the nature of the six sense-faculties is pure, making them capable of entering the dharmadhātu. "Living together with oneself" means cohabiting in the provisional and Small, and cohabiting in the dharmadhātu. "Having gone forth not long ago" means that they had not yet realized the limit of reality and could easily be turned around; their faithful mind was still weak and required guidance and conversion. Second, from "namely" downward, their names are listed. Third, from "all having previously" downward, praising their virtues; the text has ten clauses: the first two praise their past causes, the next seven clarify their present virtues, and the last one concludes their virtues by attributing them to conditions. Since all are praised in terms of the Mahāyāna, this clarifies that they were originally vessels of the Great who relied on the traces of bhikṣus, revealing that gathering the various classes does not pertain to the Hīnayāna. Concluding by attributing them to Mañjuśrī, who now brings their goodness to fruition, shows that it was not without cause. Second, from "Then the Venerable Śāriputra" downward, directly explaining the benefits of conversion. Within this are two [parts]: first, gathering and benefiting them through physical demeanor, thereby ripening their faculties and giving rise to aspiration; second, from "Then Mañjuśrī addressed the" downward, gathering and benefiting them through vocal action, directly conferring the Dharma-gate. In the former are four: 1. showing the supreme object, 2. obtaining supreme benefit, 3. visiting the supreme person, and 4. receiving supreme gathering. As for the first, there are three [points]: first, indicating and addressing; second, from "Sāgarabuddhi, you may" downward, directly instructing them to observe, with ten supreme virtues: 1. the supreme bodily marks, 2. the supreme constant light, 3. the supreme emission of light, 4. the supreme assembly, 5. the supreme roadway, representing constant reliance on the eightfold noble path; 6. the supreme dwelling place, where raising and lowering one's foot is nowhere not the bodhimanda, because it turns in accordance with the mind; 7. the supreme adornment of merit, constantly contemplating the two extremes of emptiness and existence, beneath the ground of the mind being endowed with the tathāgatagarbha's myriad virtues numerous as the sands of the Ganges, manifesting spontaneously through tranquil awareness without intentionality, forgetting observation; 8. the supreme groves and trees, erecting myriad practices to adorn the Dharma-essence; 9. supreme sovereignty, attaining non-dual understanding regarding self and non-self, being the most honored among sovereign masters; 10. supreme upward gathering, which has two meanings: first, in terms of phenomena, the mind constantly gathers upward the dharmas of all Buddhas; second, in terms of representation, the manifestations of all Buddhas all rely on prajñā, ultimately reaching sarvajñā. Third, from "At that time" downward, concluding the brief and revealing the broad, which is understandable. Second, within "those bhikṣus" downward, obtaining supreme benefit: having previously encouraged contemplation, its meaning also implies cultivating contemplation, and the marks of benefit are understandable. Third, from "then addressed the Venerable" downward, clarifying visiting the supreme person, which is understandable. Fourth, from "Then Mañjuśrī" downward, receiving supreme gathering, within which are two: first, showing the mark of gathering, through turning around to contemplate the Dharma vessel. "Turning like an elephant king" means head and body turning together, without frivolous movement. Later, from "Then the bhikṣus" downward, showing respect and giving rise to vows, which serves as the cause for the subsequent direct preaching. Second, gathering and benefiting through vocal action has two [parts]: first, receiving the teachings of their own station; later, from "Then Mañjuśrī" downward, receiving the teachings of superior progress. The former also has two: first, receiving the Dharma; later, from "Then the bhikṣus" downward, obtaining benefit. The former has three: first, bringing up benefits and indicating addressing; second, from "What are they?" downward, specifically showing the practices. They all say "without weariness or fatigue" because Dharma-gates are endless and sentient beings are boundless; if one cultivates by grasping marks, weariness and fatigue will arise in many lives, and when fatigued one falls back into the two vehicles; if one cultivates free from craving and views, then there is no fatigue. When there is no fatigue, the fruit of Buddhahood is not far, how much less one's own body? The ten phrases are gathered into five pairs: 1. internal cause and external condition; 2. seeking the Dharma to accomplish practice; 3. deep samādhi and wondrous wisdom, because wisdom enters the three times; 4. adorning lands and taming sentient beings; 5. enduring time and vastness, vastness also being cultivation of superior progress. Third, from "Bhikṣus, if good sons" downward, bringing up benefits to encourage cultivation, also forming five pairs: 1. increasing goodness and transcending birth; 2. surpassing the ordinary and rising above the Small; 3. being born into the family and equipping oneself with karma; 4. habituating the fruit and cultivating the cause; 5. crushing the heterodox and entering realization. Second, obtaining benefit has two [parts]: first, specifically clarifying one samādhi; later, from "and immediately accomplished" downward, comprehensively revealing many gates. The former also has two: first, clarifying the essence of the obtained samādhi. "Unobstructed" has briefly three meanings: 1. the ability to see is free from hindrances; 2. what is seen is unimpeded, hence saying "seeing the realm of all Buddhas"; 3. the one is endowed with multiple functions. Although endowed with this capability, there is no mark of seeing, hence it is called samādhi. Second, from "having obtained this samādhi" downward, specifically clarifying the functions of samādhi, there are four: 1. directly clarifying the function of the divine eye; 2. from "and also heard" downward, the function of the divine ear; 3. from "also able to contemplate" downward, the function of knowing others' minds; 4. from "also able to remember" downward, the function of past lives. A single eye is endowed with these four functions, hence it is called unobstructed. Second, comprehensively revealing many gates: since the functions of the one samādhi above are like this, the endlessly manifold gates are the same by analogy. This reveals that when the Perfect Teaching gathers faculties and newly establishes the great mind, it attains the functions of the ten superknowledges after the ten stages, because the beginning encompasses the end, as discerned in the Chapter on the Merits of Generating the Aspiration, and so forth. Second, receiving the teachings of superior progress also has two: first, instructing and encouraging—above, it only clarified the great mind without fatigue, but now directs them to dwell broadly in practices and vows to advance toward universal cultivation; later, from "by accomplishing" downward, clarifying successively obtaining benefits. The above concludes the first assembly (the above enters the sixty-second fascicle of the sūtra).