大方廣佛華嚴經隨疏演義鈔 3.45

3.45

疏「又此利益」下，先對前辯異。所以辯異者，亦為揀濫故。利今後義，似順機感，機感亦有二世機故，故上文明約行分二，已是異前，但約時故。又順機多約於所，利益多約於能。又順機但是別義，利益通於十義，即總別之異故。對前九別，成斯十益也。於中二：先別對前、後「亦可」已下通申本義。今初。文中此十種益，出於《指歸》，但次第不同耳。彼次第云「一見聞益、二發心益、三起行益、四攝位益、五速證益、六滅障益、七轉利益、八造修益、九頓得益、十稱性益。」此依從淺至深、自利利他等而為其次。今疏順前九門展轉相生，後能成前，以為次第耳。然見聞等實通十因，欲顯別義，隨便逐勝，以別配耳。一以法爾常說遍說，便能觸目對境，一切時中常如法見。所引經文，如前總中。又〈出現品〉云「佛子！譬如雪山有藥王樹，名曰善見。若有見者，眼得清淨。若有聞者，耳得清淨等。佛子！如來、應、正等覺無上藥王亦復如是，能作一切饒益眾生。若有得見如來色身，眼得清淨。若有得聞如來音聲，耳得清淨」等。又云「佛子！我今告汝。設有眾生見聞於佛，業障纏覆不生信樂，亦種善根，無空過者，乃至究竟入於涅槃。」上雖明見佛，佛是華嚴佛，故舌根嘗法味。故〈賢首品〉云「此法希有甚奇特，若人聞已能忍可，能信能受能讚說，如是所作甚為難」等。〈兜率偈讚品〉云「設於念念中，供養無量佛，未知真實法，不名為供養。若聞如是法，諸佛從此生，雖經無量苦，不捨菩提行。一聞大智慧，諸佛所入法，普於法界中，成三世導師。」明知見聞其益深矣。疏「發心益」者，若不聞此不能發心，設有發心不得尊勝，以初發心時便成正覺等故，義如前引。疏「造修益」者，謂聞此普法，便能造修一行一切行故。如前引〈出現品〉云「多劫修行，不聞此法，非真修故。」疏「頓得益」者，如下六千比丘，言下獲於十眼，善財童子一生便能頓圓諸位。〈法界品〉初，菩薩頓證等，並如教迹中引。疏「滅障益」者，即一斷一切斷，如〈隨好品〉天鼓教云「汝等應發阿耨多羅三藐三菩提心，以等法界三業悔過」結云「若如是知，是真實懺悔，一切罪惡悉得清淨。說此法時，百千億那由他佛剎微塵數世界中兜率陀天諸天子，得無生法忍。又諸天子以香華等供佛而成大益。」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，譬如比丘入第四禪，一切業障皆得銷滅。若有聞者，彼諸眾生於色聲香味觸，其內具有五百煩惱，其外亦有五百煩惱，貪行多者二萬一千，瞋癡等分亦然，了知如是悉是虛妄。如是知已，成就香幢雲自在光明清淨善根」等，皆滅障益也。疏「攝位益」者，如前位中具明。疏「起行益」者，如〈普賢行品〉云「菩薩摩訶薩得聞此法，少作方便，疾得阿耨多羅三藐三菩提，以一行一切行故。」如前行中具引。疏「稱性益」者，謂依此普法，一切眾生無不皆悉稱其本性。佛果海中舊來益竟。故〈出現品〉云「如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃。皆同一性，所謂無性。」若不稱性，豈得然也。疏「轉利益」者，如第一重地獄天子得益竟，展轉成三重之益，後二即轉利益也。如上滅障，即第二重，亦是轉利益，所望處別故為滅障。第三重云「若有眾生見其蓋者，種清淨金輞轉輪王位一恒河沙善根。佛子！菩薩住此轉輪王位，於百千億那由他佛剎微塵數世界中教化眾生。」乃至云「若有暫得遇斯光明，必獲菩薩第十地位，以先修行善根力故。」皆轉利益。疏「速證益」者，如前教迹中辯一生圓曠劫之果中說。疏「故前九因皆為今益」者，結也。

Regarding the Commentary's 'Furthermore, in these benefits...' below: first, it distinguishes the differences in contrast to what preceded. The reason for distinguishing the differences is also to preclude confusion. The meaning of benefiting present and future seems to accord with the capacity of sentient beings and their responsiveness, and the capacity and responsiveness also pertain to the capacities of two lifetimes; thus, the earlier text's clear division into two according to practice was already different from what preceded, as it was only based on time. Furthermore, 'according with capacity' mostly concerns the object, while 'benefit' mostly concerns the agent. In addition, 'according with capacity' is merely a particular meaning, whereas 'benefit' extends through all ten meanings—that is the difference between general and particular. Thus, in contrast to the previous nine particular [causes], these ten benefits are formed. In this there are two parts: first, distinguishing them individually in contrast to what preceded; and second, from 'Alternatively...' onward, fully explaining the fundamental meaning. First: these ten benefits in the text derive from the Zhigui, but their sequence is different. Its sequence states: 'First, the benefit of seeing and hearing; second, the benefit of arousing the mind; third, the benefit of initiating practice; fourth, the benefit of subsuming the stages; fifth, the benefit of rapid realization; sixth, the benefit of eradicating obstacles; seventh, the benefit of progressive transformation; eighth, the benefit of engaging in cultivation; ninth, the benefit of sudden attainment; and tenth, the benefit of matching the nature.' This took as its sequence [the progression] from shallow to deep, self-benefit and benefiting others, and so on. Now the Commentary follows the nine preceding gates generating one another in turn, where what follows can establish what precedes, to serve as the sequence. However, seeing and hearing and the like actually extend through all ten causes; wishing to reveal the particular meanings, it matches them individually according to convenience and preeminence. First, because [the teaching] is naturally always expounded and universally expounded, whatever meets the eye and encounters an object is, at all times, constantly seen in accordance with the Dharma. The sūtra passage cited is as in the general section above. Moreover, the 'Manifestation Chapter' says: 'O son of the Buddha! Just as on the Snow Mountains there is a medicinal king tree named Good Vision, if there is anyone who sees it, their eyes become purified; if there is anyone who hears of it, their ears become purified, etc. O son of the Buddha! The Tathāgata, Arhat, and Samyaksaṃbuddha, the supreme medicinal king, is also like this, being able to perform all benefits for sentient beings. If there is anyone who is able to see the Tathāgata's physical body, their eyes become purified; if there is anyone who is able to hear the Tathāgata's voice, their ears become purified,' etc. It also says: 'O son of the Buddha! I now tell you: even if there are sentient beings who see or hear the Buddha, yet, shrouded by karmic obstacles, do not arouse faith and delight, they also plant good roots, none in vain, up to finally entering nirvāṇa.' Although the above explains seeing the Buddha, the Buddha is the Avataṃsaka Buddha; hence the tongue organ tastes the flavor of the Dharma. Thus the 'Xianshou Chapter' says: 'This Dharma is rare and extremely wonderful; / If a person, having heard it, can accept it with forbearance, / Can believe, uphold, praise, and explain it, / What is done like this is exceedingly difficult,' etc. The 'Tuṣita Gāthā Praise Chapter' says: 'Even if in thought after thought / One makes offerings to immeasurable Buddhas, / If one does not yet know the true Dharma, / It is not called making offerings. / If one hears such a Dharma as this, / The Buddhas are born from this; / Although experiencing immeasurable suffering, / One will not abandon the practice of bodhi. / Once one hears the great wisdom, / The Dharma into which the Buddhas enter, / Universally within the dharmadhātu, / One becomes a guide of the three times.' We know clearly that the benefit of seeing and hearing is profound indeed. As for the Commentary's 'benefit of arousing the mind': if one does not hear this, one cannot arouse the mind; even if one arousing the mind, one cannot attain preeminence, because at the moment of first arousing the mind, one immediately realizes correct awakening, and so on, the meaning being as cited above. As for the Commentary's 'benefit of engaging in cultivation': it means that upon hearing this universal Dharma, one can then engage in cultivation where one practice is all practices. As previously cited from the 'Manifestation Chapter': 'Cultivating for many kalpas without hearing this Dharma is not true cultivation.' As for the Commentary's 'benefit of sudden attainment': as in the case of the six thousand monks below who upon the word attained the ten eyes, the youth Sudhana who within a single lifetime could suddenly perfect all stages, and the bodhisattvas at the beginning of the 'Dharmadhātu Chapter' who suddenly realized, all are cited in the section on the traces of the teaching. As for the Commentary's 'benefit of eradicating obstacles': this is 'one severance is all severances,' as the heavenly drum's teaching in the 'Secondary Marks Chapter' states: 'You should arouse the mind of anuttarasamyaksaṃbodhi, and repent your errors with the three karmas equal to the dharmadhātu,' concluding with: 'If known in this way, it is true repentance; all evils and offenses will be entirely purified.' When this Dharma was spoken, devaputras of the Tuṣita Heaven in worlds as numerous as the dust motes of hundreds of thousands of koṭis of nayutas of Buddha-lands attained anutpattikadharmakṣānti. Moreover, the devaputras made offerings to the Buddha with incense, flowers, and so forth, achieving great benefit. It also says: 'Those clouds of incense universally rain down upon worlds as numerous as the dust motes of immeasurable Buddha-lands. If there are sentient beings whose bodies are touched by this incense, their bodies are at ease and blissful, like a monk entering the fourth dhyāna, and all their karmic obstacles are entirely melted away. If there are those who smell it, those sentient beings—who internally possess five hundred afflictions regarding sights, sounds, smells, tastes, and tangibles, and externally also possess five hundred afflictions, with twenty-one thousand in the case of predominant greed, and likewise for equal distributions of anger and delusion—understand and realize that these are entirely false and illusory. Having known this, they accomplish the pure good roots of the radiant unobstructed light of the incense-banner clouds,' and so forth; these are all the benefit of eradicating obstacles. As for the Commentary's 'benefit of subsuming the stages': it has been fully explained in the section on stages above. As for the Commentary's 'benefit of initiating practice': as the 'Samantabhadra's Practice Chapter' says, 'When a bodhisattva-mahāsattva gets to hear this Dharma, by applying a little upāya, they swiftly attain anuttarasamyaksaṃbodhi, because one practice is all practices.' This was fully cited in the section on practice above. As for the Commentary's 'benefit of matching the nature': it means that by relying on this universal Dharma, all sentient beings without exception match their fundamental nature. Within the ocean of Buddha-fruits, they have originally already received the benefit. Thus the 'Manifestation Chapter' says: 'When the Tathāgata realizes correct awakening, within his body he universally sees all sentient beings realize correct awakening, up to universally seeing all sentient beings enter nirvāṇa. They are all of one and the same nature, namely, having no nature.' If it did not match the nature, how could this be so? As for the Commentary's 'benefit of progressive transformation': as when the devaputras of the first tier of hell finished receiving benefit, it progressively generated three tiers of benefits, the latter two being progressive benefits. As the eradicating of obstacles above was the second tier, it was also a progressive benefit; because the perspective was different, it was counted as eradicating obstacles. The third tier says: 'If there are sentient beings who see its canopy, they plant good roots [equal to the sands of] one Ganges River for the rank of a pure golden-wheel-turning king. O son of the Buddha! A bodhisattva dwelling in this rank of a wheel-turning king teaches and transforms sentient beings in worlds as numerous as the dust motes of hundreds of thousands of koṭis of nayutas of Buddha-lands,' up to saying, 'If there are those who temporarily encounter this light, they will certainly attain the tenth bodhisattva stage, due to the power of previously cultivated good roots.' These are all progressive benefits. As for the Commentary's 'benefit of rapid realization': it is as described above in the traces of the teaching regarding perfecting the fruits of vast kalpas in a single lifetime. 'Therefore, the previous nine causes all become the present benefits': this is the conclusion.