大方廣佛華嚴經隨疏演義鈔 42.8

42.8

疏「仁王名為十止」者，即上卷伏忍聖胎三十人，十信、十止、十堅心故，已如上引。疏「梵網名為長養」者，彼立三賢名，云十發趣（十住）、十長養（十行）、十金剛（十迴向）。疏略無助化善根者，十住却有。經云「亦是汝勝智力」，故云「略無」。疏「捷辨」等者，七辯之義前文已有，十地更廣。疏「與法界下，顯難思之相」，疏文有二：先正釋、後融拂。前中有三：一就法說，別配事理以為深廣。二「又超」下，對人以顯。三「又即理之事」下，事理相融釋，則法界通四法界。虛空是喻，亦含四義：一事法界。二「即事之理」下，明理法界。於中顯非表義名言及顯境名言所及，即不思議也。三「況二交徹」，即事理無礙法界。四「能令一行」下，明事事無礙法界。仍上而起，要由事即是理，方得以理融事，故有事事無礙。下引證，可知。第三事理無礙。亦應言虛空不礙於色、色不礙空故。四事事無礙。如空入在一毛孔，即攝無邊法界空故。疏「又若唯遮者」下，第二融拂，恐滯絕思議故。絕但是遮絕心言故，融者即言無言故，故云「於中思議不可盡」，即用第八真如相迴向偈文，云「菩薩住是不思議，於中思議不可盡。入是不可思議處，思與非思俱寂滅。」上即前半意。從「遮融無二」下，即後半意也。疏「不可思議即真實行」者，例後十地六決定中有真實善決定。彼經云「不可見」，今以不思議當之。言「無觀相行」者，彼云無雜，無帶相之雜故。今經地前猶帶如相，故無無雜之言。疏「故無大行」者，大行合云遍一切佛剎，普能救護一切眾生。今無此言。疏「本業云始入」等者，經此前總明從住入行，云從灌頂進入五陰法性空，亦行八萬四千波羅蜜，故名十行。疏「彼云得實法忍」者，經具云「於實法得法忍，心無我我所。」疏「瑜伽菩薩地六度各有九門」者，即三十九為首，〈明法品〉已略引之，今更具引。疏但通釋六度九門之相，其列名即論。謂字已下，即是疏釋；今先具出布施九門。論「嗢柁南曰：自性一切難行，一切門善士，一切種遂求，二世樂清淨。一自性者，謂諸菩薩乃至身財無所顧惜，能施一切所應施物，無貪俱生思。及因此所發，能施一切施物。身語二業安住律儀。阿笈摩見定有果，見隨所求，即以此物而行惠施。當知是名菩薩自性施。二一切施，略有二法，謂內物、外物。又一切施物，謂財、法、無畏。三難行施有三，謂一財物尠少而自貧苦施、二可愛惜物甚深愛著物施、三艱辛所獲財物施。四一切門有四：一自財物、二勸他得物、三施父母妻子奴婢作使等、四施與諸來求者。五善士施有五：一淨信施、二恭敬施、三自手施、四應時施、五不惱亂他施。六一切種，有六有七，故有十三。言六者，一無依施、二廣大施、三歡喜施、四數數施、五因器施、六非因器施。言有七者，一一切物施、二一切處施、三一切時施、四無罪施、五有情物施、六方土物施、七財穀物施。七遂求施有八相，謂一匱乏飲食施以飲食、二匱乏車乘施以車乘、三衣服、四嚴具、五資生什物、六種種塗飾香鬘、七舍宅、八光明，皆如初二句。八此世他世樂施有九，謂財、無畏、法各有三故。財有三者，謂一清淨如法物、二調伏慳悋垢、三調伏藏積垢，二即捨財物執著，三即捨受用執著。無畏三者，一濟拔師子虎狼鬼魅等畏、二王賊等畏、三水火等畏。法施三者，一無倒說法、二稱理說法、三勸修學處。九清淨施有十：一不留滯施、二不執取施、三不積聚施、四不高舉施、五無所依施、六不退轉施、七不下劣施、八無向背施、九不望報施、十不希異熟施。」餘廣如彼論。然九門自性皆一，一切皆二皆三，難行皆三，一切門皆四，善士皆五，一切種或六或七共有十三，遂求皆八，二世樂皆九，清淨皆十，而相隨度異。然下文中，九門之內或多或少不必俱全，若一一配乃成繁碎，隨顯配之知法包含。疏「今初含攝前四」等者，即示此經包含之相，下別配之。一者施主，即九門中初一也。《雜集》第八云「云何施圓滿？謂數數施故、無偏黨施故、隨其所願圓滿施故。依此義故，經作是說『為大施主者，此顯數數施，及由慣習成性數數能故。』」疏「一若內若外」，即九門一切施中前二義也。「二若難若易」，即難行。「三財法無畏」，即一切施中後義。四攝第四一切門、第六一切種。五即遂求，故攝五門。疏「文有五句以攝十義」者，但觀前列具知次第。疏「先現行財施」等者，即九門中一切施中之三相也。前六度章雖皆略示，今更依《攝論》釋之。本論云「施三品者，一法施、二財施、三無畏施。」無性釋云「言法施者，謂無染心如實宣說契經等法。言財施者，謂無染心施資生具。無畏施者，謂心無損害，濟拔驚怖。」釋曰：此第一番自施行相。論云「又法施者，為欲資益他諸善根。財施者，為欲資益他身。無畏施者，為欲資益他心。」釋曰：此第二番明施所為。天親同此。論又云「以是因緣，故說三施。」梁《攝論》云「法施利益他心，財施資益他身，無畏施通益他身心。復次由財施故，有向惡者悉令歸善。由無畏施，攝彼令成眷屬。由法施故，生彼善根及成熟解脫。由具此義，故說三施。」疏「依無著論有六意樂」者，一方便意樂，謂先作意。二歡喜意樂，謂見求者深生歡喜，遇於乞者稱意歡喜。三者恩德意樂，謂遇乞者深心荷恩，由彼令我勝行成故。四者廣大意樂，謂廣行施，唯期大果故。五善好意樂，謂令乞者現在豐樂、未來得道故。六清淨意樂，謂離障離相，成波羅蜜故。疏中先列名，後隨文釋中方釋其相，故併舉之。疏「自期大果亦廣大意樂」者，上總釋廣大，有二義：一謂廣行施、二唯期大果故。前一切無違，即是初意，今是期大果也。疏「亦是善好意樂」者，前亦二義：一令乞者現在豐樂、二未來得道，今是後意。疏「隨相離相行必同時」者，即總示儀式。言「如大般若」者，如般若清淨，遍歷八十餘科，遞為其首，成百餘卷。如清淨既爾，若以無生為首，亦遍歷諸法無住無依無得無相等，一一皆然。故賢首云：「若歷事備陳，言過二十萬頌。今併隨相居于一處，併諸離相居于一處，猶般若目故，束乃數紙、展則成多。」疏「我謂主宰諸蘊假者」者，即《唯識》文。論云「我謂主宰」，彼疏釋云「主如君主，有自在故。宰如宰輔，能割斷故。」諸蘊假者者，於諸蘊中假建立故，稱之為我。《唯識論》云「世間聖教說有我法，但由假立非實有性。」解曰：假有二義。一無體隨情假，隨自執情名我法故，即外道等計。二有體強施設假，隨位隨緣假施設故，即聖教所說。今於二義，準下《智論》及《瑜伽》文，當初義也。

Regarding the commentary's phrase, “The Renwang calls them the ten halts”: this refers to the thirty persons of the noble womb in the forbearance of subduing of the preceding fascicle—namely the ten faiths, the ten halts, and the ten staunch minds—as already cited above. Regarding the commentary's phrase, “The Brahma Net calls them nurturing”: that text establishes names for the three ranks of worthies, calling them the ten launchings of intention (the ten abodes), the ten nurturings (the ten practices), and the ten diamonds (the ten pariṇāmanās). Regarding the commentary noting that [this stage] omits the roots of good assisting transformation: the ten abodes do have them. The sūtra states, “It is also your superior cognitive power”; hence it says “omits them.” Regarding the commentary's phrase, “Fleet eloquence,” and so forth: the meaning of the seven eloquences has already appeared in the preceding text, and will be explained more extensively in the ten stages. Regarding the commentary's phrase, “From ‘Together with the dharmadhātu’ downward, it reveals the characteristic of being difficult to conceive”: the commentary's text has two parts: first, a direct explanation; second, harmonization and elimination. In the first part there are three points: 1. Speaking in terms of phenomena, it separately matches phenomena and principle to constitute depth and breadth. 2. From “Moreover, transcending” downward, it reveals them by contrasting with persons. 3. From “Moreover, phenomena identical to principle” downward, it explains the mutual blending of phenomena and principle, so that the dharmadhātu covers all four dharmadhātus. Empty space is an analogy, which also contains four meanings: 1. The dharmadhātu of phenomena. 2. From “Principle identical to phenomena” downward, it clarifies the dharmadhātu of principle. Therein it shows that it is beyond the reach of expressions denoting meaning and expressions manifesting objects, which is precisely the inconceivable. 3. “How much more so their mutual interpenetration”: this is the dharmadhātu of the non-obstruction of principle and phenomena. 4. From “Enabling a single practice” downward, it clarifies the dharmadhātu of the non-obstruction of phenomena and phenomena. Following on from the above, it is precisely because phenomena are identical to principle that principle can blend phenomena; hence there is the non-obstruction of phenomena and phenomena. The citation of proof below is understandable. Third, the non-obstruction of principle and phenomena: one should also say that empty space does not obstruct form, and form does not obstruct space. Fourth, the non-obstruction of phenomena and phenomena: just as space entering into a single pore subsumes the space of the boundless dharmadhātu. Regarding the commentary's phrase from “Furthermore, if it were solely negation” downward: this is the second part, harmonization and elimination, fearing that one might stagnate in cutting off conceptual thought. “Cutting off” is merely cutting off mind and words; “harmonization” is words being non-words. Therefore it says, “Conceiving of it therein cannot be exhausted,” which employs the verse text of the eighth pariṇāmanā on the characteristic of tathatā, which says: “The bodhisattva abides in this inconceivable; / Conceiving of it therein cannot be exhausted. / Entering this inconceivable place, / Both thought and non-thought are tranquilized.” The above represents the meaning of the first half. From “Negation and harmonization are non-dual” downward represents the meaning of the second half. Regarding the commentary's phrase, “The inconceivable is precisely genuine practice”: by analogy with the genuine good determination among the six determinations of the ten stages below. That sūtra says “invisible”; here it is matched by “inconceivable.” Regarding the phrase “practice free of conceptual marks”: that text says “unadulterated,” meaning free of the adulteration of carrying marks. The present sūtra, prior to the stages, still carries the mark of suchness; hence it does not have the word “unadulterated.” Regarding the commentary's phrase, “Hence it lacks great practice”: great practice should properly speak of pervading all Buddha-realms and universally protecting and saving all sentient beings. Here this statement is absent. Regarding the commentary's phrase, “The Benye says, ‘Initially entering,’” and so on: prior to this, the sūtra generally clarifies entering practice from the abodes, stating that from the consecration one enters into the emptiness of the dharmatā of the five aggregates, and also practices the eighty-four thousand pāramitās; hence they are named the ten practices. Regarding the commentary's phrase, “That text says, ‘attaining the forbearance of real phenomena’”: the sūtra fully states, “Attaining the forbearance of phenomena regarding real phenomena, the mind is free of self and mine.” Regarding the commentary's phrase, “The Bodhisattvabhūmi of the Yogācāra states that each of the six pāramitās has nine gates”: this begins with the thirty-ninth [fascicle], already briefly cited in the ‘Chapter on Clarifying the Dharma’; now it is cited more fully. The commentary merely explains the characteristics of the nine gates of the six pāramitās in general; the enumeration of their names comes from the treatise. From the word “meaning” downward is the commentary's explanation; now the nine gates of giving are first fully set out. The treatise states: “The uddāna says: / Essential nature, all, difficult to practice, / All gates, good person, / All kinds, fulfilling wishes, / Happiness in both worlds, and purity. / 1. Essential nature: namely, the bodhisattvas have no begrudging regard even for their bodies or wealth, and can give all things that should be given, with volition co-arising with non-greed. And motivated by this, they can give all gift items. The two karmas of body and speech abide in moral codes. Through the Āgamas they see that there is definitely a result; seeing whatever is requested, they carry out giving with just that object. One should know that this is named the bodhisattva's giving of essential nature. 2. Giving of all: briefly there are two matters, namely internal objects and external objects. Furthermore, all gift objects mean material wealth, Dharma, and fearlessness. 3. Giving that is difficult to practice has three: first, giving when wealth is scarce and one is oneself poor and suffering; second, giving an object that is beloved and cherished, to which one is deeply attached; third, giving wealth and objects acquired through hardship. 4. All gates has four: first, one's own wealth; second, objects obtained by exhorting others; third, giving to parents, wife, children, servants, workers, and so forth; fourth, giving to all those who come begging. 5. Giving of a good person has five: first, giving with pure faith; second, giving with respect; third, giving with one's own hands; fourth, giving at the appropriate time; fifth, giving without distressing others. 6. All kinds has six and has seven, thus there are thirteen. As for six: first, giving without reliance; second, vast giving; third, joyful giving; fourth, frequent giving; fifth, giving according to the recipient; sixth, giving not according to the recipient. As for seven: first, giving all objects; second, giving in all places; third, giving at all times; fourth, blameless giving; fifth, giving objects of sentient beings; sixth, giving regional objects; seventh, giving goods and grains. 7. Giving that fulfills wishes has eight aspects, namely: first, giving food and drink when in lack of food and drink; second, giving vehicles when in lack of vehicles; third, clothing; fourth, adornments; fifth, requisites of livelihood; sixth, various unguents, fragrances, and garlands; seventh, dwellings; eighth, illumination; all are like the first two phrases. 8. Giving bringing happiness in this world and future worlds has nine: wealth, fearlessness, and Dharma each have three. Wealth has three: first, pure and lawful objects; second, subduing the defilement of stinginess; third, subduing the defilement of hoarding; the second is relinquishing attachment to wealth, and the third is relinquishing attachment to its enjoyment. Fearlessness has three: first, rescue from fear of lions, tigers, wolves, ghosts, and demons; second, fear of kings, bandits, and so forth; third, fear of water, fire, and so forth. Dharma-giving has three: first, preaching the Dharma without error; second, preaching the Dharma in accordance with principle; third, exhorting them to train in the precepts. 9. Pure giving has ten: first, giving without lingering; second, giving without grasping; third, giving without accumulating; fourth, giving without haughtiness; fifth, giving without reliance; sixth, giving without retrogressing; seventh, giving without baseness; eighth, giving without bias or aversion; ninth, giving without expecting repayment; tenth, giving without hoping for karmic maturation.” The rest is detailed as in that treatise. However, among the nine gates, essential nature is always one; all is always two or three; difficult to practice is always three; all gates is always four; good person is always five; all kinds is either six or seven, totaling thirteen; fulfilling wishes is always eight; happiness in both worlds is always nine; and purity is always ten; yet their characteristics vary according to the pāramitā. In the text below, however, within the nine gates there are more or fewer, not necessarily all complete; if matched one by one it would become overly cumbersome; matching them as they appear reveals that the teaching subsumes them. Regarding the commentary's phrase, “Now the first subsumes the previous four,” and so forth: this demonstrates the aspect of this sūtra's subsumption, matched individually below. The first is the donor, which is the first of the nine gates. The eighth fascicle of the Samuccaya states: “What is the perfection of giving? It means giving frequently, giving without partisanship, and giving so as to fulfill whatever they wish. Based on this meaning, the sūtra speaks thus: ‘Becoming a great donor reveals frequent giving, and being able to give frequently through habitual practice becoming second nature.’” Regarding the commentary: “First, whether internal or external” is precisely the first two meanings of ‘giving of all’ in the nine gates. “Second, whether difficult or easy” is difficult to practice. “Third, wealth, Dharma, and fearlessness” is the latter meaning in ‘giving of all.’ The fourth subsumes the fourth, ‘all gates,’ and the sixth, ‘all kinds.’ The fifth is ‘fulfilling wishes’; hence it subsumes five gates. Regarding the commentary's phrase, “The text has five phrases to subsume ten meanings”: one need only look at the previous enumeration to know the sequence completely. Regarding the commentary's phrase, “First manifesting material giving,” and so forth: these are the three aspects of ‘giving of all’ among the nine gates. Although the previous chapter on the six pāramitās briefly indicated them all, they are now further explained based on the Mahāyānasaṃgraha. The basic treatise states: “Giving has three kinds: 1. Dharma-giving, 2. material giving, 3. giving of fearlessness.” Asabhāva explains: “Dharma-giving means expounding the sūtras and other teachings truthfully with an undefiled mind. Material giving means giving requisites for life with an undefiled mind. Giving of fearlessness means rescuing from terror with a mind free of harming.” Explanation: This is the first set, the operational characteristic of giving itself. The treatise states: “Furthermore, Dharma-giving is intended to nurture and benefit their roots of good. Material giving is intended to nurture and benefit their bodies. Giving of fearlessness is intended to nurture and benefit their minds.” Explanation: This is the second set, clarifying the purpose of giving. Vasubandhu agrees with this. The treatise also states: “For this reason, three kinds of giving are spoken of.” The Liang Mahāyānasaṃgraha states: “Dharma-giving benefits others' minds, material giving nurtures others' bodies, and giving of fearlessness benefits both their bodies and minds. Furthermore, through material giving, those inclined to evil are all caused to turn toward good. Through giving of fearlessness, they are gathered in to become retinue. Through Dharma-giving, their roots of good are generated and brought to maturation and liberation. Because it possesses these meanings, three kinds of giving are spoken of.” Regarding the commentary's phrase, “According to Asaṅga's treatise, there are six aspirations”: 1. Expedient aspiration, meaning prior mental focus. 2. Joyful aspiration, meaning generating deep joy upon seeing a requester, feeling gratification and joy upon encountering a beggar. 3. Gratitude aspiration, meaning deeply bearing gratitude upon encountering a beggar, because through them one's superior practice is accomplished. 4. Vast aspiration, meaning practicing giving broadly, expecting only the great result. 5. Benevolent aspiration, meaning causing the beggar to have abundance and happiness in the present and to attain the path in the future. 6. Pure aspiration, meaning separating from hindrances and signs, and accomplishing the pāramitā. In the commentary the names are listed first, and then their characteristics are explained following the text; hence they are cited together here. Regarding the commentary's phrase, “Expecting for oneself the great result is also the vast aspiration”: the general explanation of ‘vast’ above has two meanings: first, broadly practicing giving; second, expecting only the great result. The earlier “not contravening anything” is the first meaning; here it is expecting the great result. Regarding the commentary's phrase, “It is also the benevolent aspiration”: previously there were also two meanings: first, causing the beggar to have abundance and happiness in the present; second, attaining the path in the future; here it is the latter meaning. Regarding the commentary's phrase, “Proceeding with marks and departing from marks must be simultaneous in practice”: this generally indicates the format. The phrase “as in the Great Prajñā”: just as the purity of Prajñā sequentially runs through over eighty headings, heading each in turn to form over a hundred fascicles. Since this is true for purity, if ‘unborn’ were taken as the heading, it would also run through all phenomena, such that unestablished, non-reliant, unattained, signless, and so forth, would each be the same. Thus Xianshou said: “If set forth exhaustively phenomenon by phenomenon, the words would exceed two hundred thousand verses. Now combining those proceeding with marks in one place, and combining those departing from marks in one place, like the entries in the Prajñā, condensed it is merely a few pages, but unfolded it becomes manifold.” Regarding the commentary's phrase, “‘Self’ means the nominal agent governing the aggregates”: this is text from the Vijñaptimātratā. The treatise says, “‘Self’ means governor and master.” That commentary explains: “‘Governor’ is like a sovereign ruler, possessing autonomy. ‘Master’ is like a chief minister, capable of execution and decision.” “The nominal agent governing the aggregates” means that because it is nominally designated among the aggregates, it is called ‘self.’ The Vijñaptimātratāsiddhi states: “The worldly and noble teachings speak of self and dharmas, but they are established merely nominally and lack real intrinsic nature.” Explanation: Nominal designation has two meanings: 1. Nominal designation following sentiment without real essence, naming self and dharmas according to one's own grasped sentiment, which is the conceptualization of non-Buddhists and the like. 2. Nominal designation forcibly established upon real essence, nominally established according to state and conditions, which is what is spoken of by the noble teachings. Between these two meanings, in accordance with the text of the Mahāprajñāpāramitopadeśa and the Yogācāra below, it corresponds to the first meaning.