大方廣佛華嚴經隨疏演義鈔 2.13

2.13

疏「見聞為種八難超十地之階」下，文有八段，正顯成益圓遍之相。此第一段，明見聞益，亦名為種益，即〈隨好品〉地獄天子三重頓圓，及初地云「雖住海水劫火中，堪受此法必得聞。其有生疑不信者，永不得聞如是義。」不信不聞，翻顯信聞則成利益。海水是龍，畜生趣攝。劫火是天，火災及初禪，生在二禪光音等天。長壽天難。於此得聞，兼上地獄天子，已有三難。佛會神鬼，亦聞三塗足矣。火災之時，兼佛前佛後。人天道異，已兼辦聰，亦不揀北州。聾者目視，盲者耳聞，故八難具矣。皆容聞經為種之義。超十地之階，正在地獄天子，舉重攝輕。阿鼻地獄尚得頓圓，忝在人倫豈不留聽？故〈隨好光明功德品〉「佛告寶手菩薩言：佛子！菩薩足下有千輻輪相，名光明普照王。此有隨好，名圓滿王。常放四十種光明，中有一光名清淨功德，能照億那由他佛剎微塵數世界，隨諸眾生種種業行欲樂皆令成熟。阿鼻地獄極苦眾生遇斯光者，皆悉命終生兜率天。既生天已，天鼓發聲廣為說法。乃至云爾時諸天子聞說普賢廣大迴向得十地故、獲諸力莊嚴三昧故，以眾生數等清淨三業悔除一切諸重障故，即見百千億那由他佛剎微塵數七寶蓮華，一一華上皆有菩薩結跏趺坐，放大光明等，乃至以華散菩薩上。」又云「其諸香雲普雨無量佛剎微塵數世界。若有眾生身蒙香者，其身安樂，乃至云滅八萬四千諸煩惱。」結云「如是知已，成就香幢雲自在光明清淨善根。」釋曰：此即一重得十地。次云「若有眾生見其蓋者，種清淨金輞轉輪王一恒河沙善根。」釋曰：此即第二重得十地也。後文云「是菩薩摩訶薩住清淨金輞轉輪王位，放摩尼髻清淨光明。若有眾生遇斯光者，皆得菩薩第十地位，成就無量智慧光明，得十種清淨眼乃至十種清淨意，具足無量甚深三昧。」釋曰：此即第三重得十地也。

Regarding the commentary's statement below, "Seeing and hearing serve as the seed, and the eight difficulties transcend the stages of the ten grounds": the text has eight passages, directly showing the characteristics of the round and pervasive attainment of benefit. This first passage explains the benefit of seeing and hearing, which is also called the benefit of the seed; namely, the three tiers of sudden completion of the devaputras of the hells in the "Chapter on the Minor Marks," as well as the First Ground's statement: "Though dwelling in the ocean waters or kalpa fire, those capable of receiving this Dharma will surely hear it. Those who give rise to doubt and lack faith will never hear such teachings." Disbelieving and not hearing inversely demonstrates that believing and hearing constitutes benefit. Ocean waters refer to dragons, subsumed under the animal rebirth. Kalpa fire refers to the devas: the fire disaster reaches the First Dhyāna, and beings are reborn in the devas of the Second Dhyāna such as the Ābhāsvara heaven. This is the difficulty of long-lived gods. Being able to hear here, together with the devaputras of hell above, already accounts for three difficulties. The spirits and ghosts at the Buddha's assembly also hearing suffices for the three evil destinies. The time of the fire disaster also includes before and after a Buddha. The difference between human and deva paths already includes worldly intelligence, nor are the northern continents excluded. The deaf see with their eyes and the blind hear with their ears; thus the eight difficulties are complete. All admit of the meaning of hearing the sūtra to serve as a seed. "Transcending the stages of the ten grounds" specifically lies in the devaputras of the hells, taking the weighty to encompass the light. If even the Avīci hell attains sudden completion, how could those favored to be among human beings fail to listen closely? Thus, the "Chapter on the Merit of the Radiance of the Minor Marks" says: "The Buddha addressed Jewel-Hand Bodhisattva, saying: 'O Son of the Buddha! Under the soles of the bodhisattva's feet there are thousand-spoked wheel marks, named King of Universally Illumining Radiance. This has a minor mark named King of Fullness. It constantly emits forty kinds of light, among which one light is called Pure Merit, which can illumine worlds as numerous as the dust motes of a hundred million nayutas of Buddha lands, bringing to maturation the various karmic practices, desires, and inclinations of sentient beings according to their nature. Sentient beings of extreme suffering in the Avīci hell who encounter this light all end their lives and are born in the Tuṣita heaven. Once born in the heaven, the heavenly drums produce sound, extensively expounding the Dharma for them. And so on up to: At that time, when those devaputras heard the expounding of Samantabhadra's vast pariṇāmanā, because they attained the ten grounds, because they obtained the samādhi of the adornment of all powers, and because they repented and eliminated all heavy hindrances through the three karmas purified equally to the number of sentient beings, they immediately saw seven-jeweled lotus flowers as numerous as the dust motes of hundreds of thousands of koṭis of nayutas of Buddha lands, and upon each flower there was a bodhisattva sitting cross-legged, emitting great light, and so on, up to scattering flowers upon the bodhisattvas.'" It also says: "Those clouds of fragrance universally rained down upon worlds as numerous as the dust motes of immeasurable Buddha lands. If there were sentient beings whose bodies were touched by the fragrance, their bodies attained peace and bliss, up to extinguishing eighty-four thousand defilements." It concludes: "Having known this, they achieved the pure roots of goodness of the unobstructed radiance of the clouds of fragrant banners." Commentary: This is the first tier of attaining the ten grounds. Next it says: "If there are sentient beings who see its canopy, they plant roots of goodness equal to the sands of one Ganges River under a wheel-turning king with a pure golden rim." Commentary: This is the second tier of attaining the ten grounds. Later the text says: "This bodhisattva mahāsattva dwells in the position of a wheel-turning king with a pure golden rim and emits the pure light of the maṇi topknot. If there are sentient beings who encounter this light, all attain the stage of the tenth ground of a bodhisattva, accomplish immeasurable radiance of wisdom, obtain the ten kinds of pure eyes up to the ten kinds of pure minds, and fully possess immeasurable extremely deep samādhis." Commentary: This is the third tier of attaining the ten grounds.