大方廣佛華嚴經疏 55.35

55.35

第四「爾時文殊師利菩薩如象王」下大聖重教，成其勝進之行。文分四別：一略讚略教、二廣問廣答、三指示後友、四念恩辭退。今初，先讚。一讚發心，發心在前長行之中；二讚近友，問行在前偈內，後「善男子親近」下教往近友。云何近友是種智初因？法無人弘，雖慧莫了，故下德生中廣顯其相。《涅槃》二十云「一切眾生得阿耨菩提近因緣者，莫先善友」，乃至廣說以為全分等，靡不有初、鮮克有終，歷事多時，故宜勿懈。第二「善財白言」下廣問廣答中，先問、後答。今初，有十一句，望前偈中文有二勢，一前別此總，謂於前悲智等別行總修學故；二前橫此竪，悲智等行位位同修，趣入圓滿等，從始至終故。就此諸句，初二為總，故下諸友中多但舉此。謂若學解學行、始修終修，皆名修學，唯因圓無學、果滿無修故。又學攝於解、修攝於行，二句已收解行盡故。餘九句別，一始趣向、二即事造修、三治障離過、四達證分明、五具足獲得、六隨順人法、七長時無間、八無餘修習、九究竟圓滿。若竪配者，謂十住解能趣故，十行正行故，十向普賢悲願能淨障故。初地始入如故，二三四地世出世行皆成就故，五六七地能隨世故，八地無功無念無間斷故，九地知諸稠林廣利益故，十地等覺方圓滿故。橫竪無礙，是則問意。二「爾時文殊」下答。於中二：先以偈頌別讚別教、後長行內總讚總教。今初，十偈分五：初二偈讚其發心，於中初二句總讚；次三句指其發心之體，即三種心，謂悲以下救、智以上求，大願為主，故慈氏云：「菩提心燈，大悲為油、大願為炷，光照法界。」後三句顯發心意樂，謂不求五欲及王位等，但為眾生故。二有一偈略教，謂若厭苦趣寂，則大道不具，魔小所壞；若能了生死之實，息愛見之疲，則攝眾魔為侍，不溺實際之海故，一切莫壞。三有一偈重讚其發心之德，以為物發心福之勝故。有智之福為福光，凡小不壞之福為威力，能生眾福為福處，離障深廣為淨海。四有五偈廣教，具答十一句問。初偈答二總句，謂若見多佛聞法則能受學，於解持而修行。次偈答次三句，謂若趣向見佛、成就大願，則能具行，具則行淨。次二句答入與成就，謂證入真空而不礙涉有，了達妙有而不迷於空，是入方便。若如是入即住菩提，何行不成？次二句答隨順問，若順佛學是真隨順，自然順於一切智法。次一偈答憶念，謂剎塵諸劫相續修行，斯為憶念。後一偈答後二句，謂多時處修則增廣圓滿。大聖此中總教諸法，顯十信中總相信故；下諸善友各別教示，顯入位後別修證故。五有一偈結益。第二長行總讚總教中，先讚。但言發心，已含前別義；後「善男子若欲」下教，謂但能求友離過，則前諸問皆圓。於中先按定上令求友不得猶豫。言善知識者，謂能令於未知善法令知，未識惡法令識。或二字並通，識約明解，知約決了，真為揀似。然知識有五：一知識世間善惡因果而令修斷、二厭世樂而欣涅槃、三有悲心相心修度、四以無相慧令物修行、五令無障礙修滿普賢行。此五前前非真，真唯第五人能行，此是人善友。若約法友，教理行果皆善友也。後「善男子求善知識」下誡勸。隨順是勸，餘皆為誡。設有實過，尚取法亡非，況權實多端生熟難測。

Fourth, from "At that time, the bodhisattva Mañjuśrī, like an elephant king" onward, the Great Sage instructs him again to accomplish his practice of superior progress. The text divides into four parts: 1. briefly praising and briefly instructing; 2. extensively questioning and extensively answering; 3. pointing toward the subsequent friend; 4. recollecting kindness and taking leave. Now, the first: first, praising. First, praising the initial resolve: the initial resolve occurred in the preceding prose. Second, praising approaching friends: the questioning on practice occurred in the preceding verses. Then, from "Good man, approaching" onward, he instructs him to go and approach friends. Why is approaching friends the primary cause of the knowledge of all modes (sarvākārajñatā)? Without people to propagate the Dharma, even with wisdom one cannot understand it; therefore, below in [the meeting with] Desheng, its characteristics are extensively revealed. The Mahāparinirvāṇa-sūtra, scroll 20, states: "Among the proximate causes and conditions for all sentient beings to attain anuttarasamyaksaṃbodhi, none comes before good friends," and it goes on extensively to take this as the full share, and so forth. None does not have a beginning, but few can see it through to the end; having served through much time, one should therefore not grow remiss. Second, from "Sudhana addressed" onward, in extensively questioning and extensively answering, first is questioning, then answering. Now, the first has eleven phrases. Compared to the preceding verses, the text has two aspects: first, the former was specific and this is general, meaning that one generally cultivates and learns the specific practices such as the preceding compassion and wisdom; second, the former was horizontal and this is vertical, meaning that practices such as compassion and wisdom are cultivated alike in stage after stage, proceeding toward fulfillment and so forth, from beginning to end. Regarding these phrases, the first two are general; therefore, among the subsequent friends below, mostly only these are cited. That is, whether studying understanding or studying practice, beginning cultivation or ending cultivation, all are called "cultivating and studying" (xiuxue), because only when causes are perfected is there no more study (aśaikṣa), and when fruition is full is there no more cultivation. Furthermore, "studying" subsumes understanding, and "cultivating" subsumes practice; the two phrases have already encompassed understanding and practice completely. The remaining nine phrases are specific: 1. initially proceeding toward; 2. undertaking cultivation in immediate engagement with phenomena; 3. remedying hindrances and leaving faults behind; 4. distinctly penetrating and realizing; 5. attaining completely; 6. according with persons and Dharmas; 7. uninterrupted throughout prolonged periods; 8. cultivating without remainder; 9. ultimate fulfillment. If matched vertically: the ten abodes can proceed because of understanding; the ten practices are correct practice; the ten dedications can purify hindrances through Samantabhadra's compassionate vows; the first stage is initial entry into tathatā; the second, third, and fourth stages accomplish mundane and supramundane practices alike; the fifth, sixth, and seventh stages are able to accord with the mundane; the eighth stage is without effort, without thought, and without interruption; the ninth stage understands the thickets of mentalities to bring vast benefit; and the tenth stage and equal enlightenment finally reach fulfillment. Being unobstructed horizontally and vertically is the intent of the questions. Second, from "At that time, Mañjuśrī" onward is the answer. Within it are two parts: first, praising specifically and instructing specifically through verses; second, praising generally and instructing generally in the prose. Now, the first: the ten verses divide into five: First, two verses praise his resolve. Within these, the first two lines praise generally; the next three lines indicate the essence of this resolve, which is three kinds of mind: compassion to rescue below, wisdom to seek above, and great vows as master. Thus Maitreya says: "In the lamp of bodhicitta, great compassion is the oil, great vows are the wick, and its light illuminates the dharmadhātu." The last three lines reveal the inclination of the resolve, stating that he does not seek the five desires, royal rank, and the like, but solely acts for the sake of sentient beings. Second, one verse gives brief instruction, stating that if one is averse to suffering and turns toward quiescence, the Great Way will not be complete and will be destroyed by Māra and the Hīnayāna; but if one can understand the true reality of birth-and-death and rest the fatigue of craving and views, one will take all Māras as attendants and will not drown in the sea of the actual limit (bhūtakoṭi), so that nothing can destroy it. Third, one verse repeatedly praises the virtues of his resolve, because the merit of resolving for the sake of beings is supreme: merit endowed with wisdom is the radiance of merit; merit indestructible by ordinary beings and the Hīnayāna is majestic power; being able to generate all merits is the place of merit; and being free from hindrances, deep and vast, is the pure ocean. Fourth, five verses provide extensive instruction, completely answering the eleven-phrase question: The first verse answers the two general phrases, stating that if one sees many Buddhas and hears the Dharma, one can accept and study it, upholding understanding and putting it into practice. The next verse answers the next three phrases, stating that if one proceeds toward seeing Buddhas and accomplishes great vows, one can completely practice, and being complete, one's practice is pure. The next two lines answer entry and accomplishment, stating that realizing entry into true emptiness without obstructing involvement in existence, and clearly comprehending wondrous existence without being confused by emptiness, are the skillful means of entry; if one enters thus, one abides in bodhi—what practice would not be accomplished? The next two lines answer the question on according, stating that if one accords with the Buddhas and trains, that is true according, naturally according with the Dharma of all-knowledge. The next verse answers mindfulness, stating that continuous cultivation across dust-mote kalpas is mindfulness. The final verse answers the last two phrases, stating that cultivating across many times and places expands and fulfills it. Here, the Great Sage generally teaches all Dharmas, manifesting that within the ten faiths one generally trusts; below, the various good friends each specifically teach and instruct, manifesting that after entering the stages one specifically cultivates and realizes. Fifth, one verse concludes with the benefit. Second, in the prose generally praising and generally instructing, first is praising: merely mentioning the resolve already contains the specific meanings above; later, from "Good man, if you wish" onward is instruction, stating that if only one can seek friends and leave faults behind, all the preceding questions will be fulfilled. Within this, it first determines the above, commanding him to seek friends without hesitation. "Good friend" (kalyāṇamitra) means one who can cause one to know unknown good Dharmas and recognize uncomprehended evil Dharmas. Or the two characters are mutually interchangeable: "recognize" pertains to clear understanding, and "know" pertains to decisive comprehending; the genuine is selected to sift out the semblance. However, there are five kinds of friends: 1. friends who understand mundane good and evil causes and effects and cause one to cultivate and sever them; 2. those who are averse to mundane pleasure and aspire to nirvāṇa; 3. those who possess a compassionate mind and a mind of marks, cultivating the pāramitās; 4. those who use signless wisdom to cause beings to practice; 5. those who cause unobstructed cultivation to fulfill Samantabhadra's practices. Among these five, the earlier ones are not genuine; genuinely, only the fifth kind can practice, and this is a human good friend. In terms of Dharma friends, teachings, noumena, practices, and fruitions are all good friends. Later, from "Good man, in seeking a good friend" onward are admonitions and exhortations: according with them is the exhortation; the rest are all admonitions. Even if there were real faults, one would still adopt the Dharma and disregard the wrongdoing, much less when provisional and ultimate are varied and hard to fathom whether raw or ripe.