大方廣佛華嚴經隨疏演義鈔 25.12

25.12

疏「無著菩薩說四意趣」者，但指《攝論》，而《雜集》第二、《莊嚴論》第十三皆同說四，謂一平等意趣，謂如佛說：「我昔曾於彼時之中，名毘婆尸，即名勝觀正等覺者。」無性釋云「謂一切佛由資糧等互相似故說彼即我，非昔毘婆尸即今釋迦。」《楞伽經》中約四義釋：一字等、二語等、三身等、四法等，故說即彼而實非彼。二別時意趣，謂如說言：「若但頌多寶如來名者，便於無上正等菩提已得決定。又由唯發願，便得往生極樂世界。」無性釋云「謂觀懈怠不能於法精勤學者，故作是言。此意長養先時善根，如世間說。但由一錢而得於千。」解云：以後別時而得千也。以一錢為千錢因，念佛為菩提因，發願為安樂因也。三別義意趣，謂如說言：「若已逢事爾所殑伽沙佛，於大乘法方能解義。」無性釋曰「意約證相大乘，不就教相大乘，故作是說。」四補特伽羅意趣者，謂如如來先為一人讚歎布施，後還毀者，謂隨此人得成何心故。若人於財物有慳悋心，為除此心，先為讚施。若樂行施，施是下善，欲令渴仰餘勝行故，所以毀之。不達言違，皆佛別意趣耳。餘行例然。今明普賢亦善窮究。

Regarding the commentary's "Bodhisattva Asaṅga spoke of four intentions": this points to the Mahāyānasaṃgraha, whereas the second fascicle of the Samuccaya and the thirteenth fascicle of the Sūtrālaṃkāra both likewise expound four. First is the intention of equality (samatābhiprāya), as when the Buddha says: "Long ago, in that time, I was named Vipaśyin, that is, the Samyaksaṃbuddha named Superior Insight." Asabhāva explains: "Because all Buddhas are mutually similar through their provisions and the like, he said 'he was I'; it is not that the past Vipaśyin is the present Śākya." In the Laṅkāvatāra-sūtra this is explained in terms of four meanings: equality of syllables, equality of words, equality of bodies, and equality of dharmas; hence he said he was that one, though in reality he was not that one. Second is the intention regarding another time (kālāntarābhiprāya), as when it is said: "If one only recites the name of Prabhūtaratna Tathāgata, one becomes determined for anuttarasamyaksaṃbodhi; furthermore, solely by making a vow, one attains rebirth in the Land of Ultimate Bliss." Asabhāva explains: "Observing those who are indolent and unable to study the Dharma with diligence, he made this statement. This intention nurtures past roots of goodness, just as in worldly parlance it is said: 'From only one penny one obtains a thousand.'" This is explained as: at a later, separate time one obtains a thousand. One penny is the cause for a thousand pennies, mindfulness of the Buddha is the cause for bodhi, and making a vow is the cause for Sukhāvatī. Third is the intention regarding a different meaning (arthāntarābhiprāya), as when it is said: "Only if one has already served as many Buddhas as there are sands in the Ganges can one understand the meaning of the Mahāyāna Dharma." Asabhāva explains: "The intention concerns the Mahāyāna of realized characteristics, not the Mahāyāna of doctrinal characteristics; therefore he said this." Fourth is the intention regarding a person's disposition (pudgalābhiprāya): as when the Tathāgata first praises giving for a person, but later disparages it, which is according to what kind of mind this person is to develop. If a person has a stingy mind regarding wealth, in order to remove this mind, he first praises giving. If he enjoys practicing giving, yet giving is a lower good, wishing to make him yearn for other, superior practices, he therefore disparages it. Not grasping that the words seem contradictory, these are all the Buddha's distinct intentions. The other practices follow this model. Now it clarifies that Samantabhadra had also thoroughly investigated them.