大方廣佛華嚴經隨疏演義鈔 46.2

46.2

第六施藏。疏「如月光王施頭」等者，即《賢愚經》第五卷說月光王施頭。二十八經中，因說如來受波旬請，却後三月當般涅槃。舍利弗聞，便白世尊：「不忍見佛入般涅槃，當先涅槃。」佛便許之。涅槃訖，佛告阿難：「舍利弗非但今日不忍見我入般涅槃先取滅度，昔亦如是。」阿難請佛為說其事，佛便廣引。經文浩博，今略意引。佛告阿難：「過去久遠無量無數不可思議阿僧祇劫，此閻浮提有一國王，名旃陀婆羅脾（晉言月光），統閻浮提八萬四千國，第一夫人名須摩檀（晉言華施）。一萬大臣，其第一者名摩訶旃陀（晉言大月）。有五百太子，大者曰尸羅跋陀（晉言戒賢）。王所住城名跋陀耆婆（晉言賢壽）。廣說莊嚴王思善因廣行大施，告令國內悉令大捨。時邊遠有一小國王，名曰毘摩思那，心生嫉妬，廣詔外人乞取王頭，無肯從者。後復廣詔云：『得月光王頭，分國半治，以女妻之。』有婆羅門名勞度叉，應詔乞頭。月光王國先有變怪，大月大臣復得惡夢，城神遮之不令得入。時首陀天託夢令知，月光睡覺，詔令見已。大月大臣思以五百七寶頭換之不得，心裂七分死於王前。王許其頭却後七日，而遍告國內。國內皆至擗地請留，王不受之，言：『我計死所經地獄，一日之中捨身無數竟無所益。今日施頭，持是功德誓求佛道，當度汝等。』言訖入園繫髮於樹，樹神以手搏婆羅門。王語樹神：『我此樹下已捨九百九十九頭，今當滿千。汝莫遮我無上大道。』樹神依之。婆羅門斬下王頭，地六震動，施頭之聲聲遍天下。時毘摩羨王聞此語已，喜踊驚愕心擗裂死。時婆羅門嫌頭腥臭，擲地脚踏，人又呵之。迴來在道，無施給者，飢餓委悴。聞毘摩羨王已復命終，懊惱憤憤，心裂七分吐血而死。王及婆羅門墮阿鼻地獄，其餘人民感激死者皆得生天。月光王者，我身是也。毘摩羨王，波旬是也。勞度叉者，調達是也。其樹神者，目連是也。大月大臣者，舍利弗是也。」釋曰：此即世尊本行，故云「賢行」。此明世尊無不能捨，則令施心須成，恐無巧慧不善籌量，故云「未全可準」。「奪萬姓之歡，施二人之死」，向引已具。疏「若不爾下」，成上須量之義。菩薩能施而不施者，明是不宜，即善量也。（八中）疏「不自安處求勝樂」者，初發心住已會此文。疏「非有處所者與理冥故」者，即明淨土四句之義，謂有質不成、無質不成等，如〈世界成就品〉。疏「十萬等殊」者，十萬即《阿彌陀經》。從此西方十萬佛土，有世界名曰極樂故。等者，等於餘土遠近之數。疏「若約通論未來法可以意得」者，未來未至，故非有處所。緣會當成，聖智所知，故非無處所。未來故非內，由心故非外，未至何有遠近？疏「異生果中此最勝故」者，上五聖居故。疏「已得上品雜修靜慮」者，謂漏與無漏間雜而修，故名雜修。《俱舍．賢聖品》論云「前說上流雜修靜慮為因，能往色究竟天。先應雜修何等靜慮（一問）？由何等位知雜修成（二問）？復有何緣雜修靜慮（三問）？偈云『先雜修第四（答第一問），成由一念雜（答第二問），為受生現樂及遮煩惱過（答第三問）。』」釋曰：初句明夫欲雜修必先修第四靜慮，由第四靜慮最堪能故。二答成位，謂阿羅漢或是不還。成由一念雜者，謂彼必先入第四靜慮，多念無漏相續現前，從此引生多念有漏，後復多念無漏現前，如是旋環後後漸減，乃至最後二念無漏，次引二念有漏現前，無間復生二念無漏，名雜修定加行成滿。次復唯有一念無漏，次復引起一念有漏，無間復生一念無漏，中間有漏前後無漏，以相間雜故名雜修。此一念雜，名根本成修。第四已乘此勢力，亦能雜修下三靜慮，答何緣云雜修靜慮？總有三緣：一為受生，生淨居天故；二為現樂，受現法樂故；三為遮煩惱過。若不還一修，由前三緣。若羅漢修，除受生一。從此第六明淨居處，何唯有五？論頌云「由雜修有五，生有五淨居。」釋曰：由雜修第四有五品故。一下品有三心，初起無漏、次起有漏、復起無漏。二是中品，亦同上修三心，并前成六。三是上品，四上勝品。五上極品，亦皆同初各起三心，三五便成一十五心。如次五品感五淨居。應知此中無漏勢力熏修有漏感五淨居，非無漏感。今善現天是第四品，第五善見是極上品，故障至微。疏「一旦背恩如小兒故」者，即《智論》文「審諦觀此身，終畢歸死處。難御無反復，背恩如小兒。」疏「故智論云由無我故」下，亦同此卷，已前亦引。

Sixth, the Treasury of Giving. The commentary's passage starting with "Just as King Candraprabha gave his head..." refers to fascicle five of the Sutra of the Wise and the Foolish, which recounts King Candraprabha giving away his head. In the twenty-eighth [section of the] sūtra, it is spoken that because the Tathāgata accepted the request of Pāpīyas, he would enter parinirvāṇa after three months. Hearing this, Śāriputra addressed the World-Honoured One: "I cannot bear to see the Buddha enter parinirvāṇa; I should attain nirvāṇa first." The Buddha granted him permission. When the nirvāṇa was concluded, the Buddha told Ānanda: "Not only today did Śāriputra, unable to bear seeing me enter parinirvāṇa, pass into extinction first; in the past it was also like this." Ānanda asked the Buddha to explain this matter, and the Buddha then extensively cited it. The text of the sūtra is vast and extensive; I now cite its essence in brief. The Buddha told Ānanda: "Long ago in the past, incalculable, countless, inconceivable asaṃkhyeya kalpas ago, in this Jambudvīpa there was a king named Candrabhā (in the Jin language, 'Moonlight'), who ruled over eighty-four thousand kingdoms of Jambudvīpa. His first consort was named Sumadan (in the Jin language, 'Flower-Gift'). He had ten thousand great ministers, the foremost of whom was named Mahācandra (in the Jin language, 'Great Moon'). He had five hundred crown princes, the eldest named Śīlabhadra (in the Jin language, 'Precept-Virtue'). The city in which the king resided was named Bhadrajīva (in the Jin language, 'Virtuous-Life')." Extensively explaining its adornments, the king considered virtuous causes and extensively practiced great giving, issuing a decree throughout the kingdom causing all to make great renunciation. At that time, in a remote and distant small kingdom, there was a king named Bhīmasena, whose heart gave rise to jealousy. He issued a wide summons to outsiders asking for the king's head, but no one was willing to comply. Later he again broadly proclaimed: "Whoever gets King Candraprabha's head, I will divide the kingdom in half to rule with him, and give my daughter as his wife." There was a brahmin named Raudrākṣa who answered the summons to beg for the head. Portents had first occurred in King Candraprabha's kingdom, and the great minister Mahācandra also had an ominous dream. The city god barred [the brahmin] and would not allow him to enter. At that time, a Śuddhāvāsa deva appeared in a dream to let [the king] know. Candraprabha woke from sleep and summoned him to an audience. The great minister Mahācandra thought to exchange five hundred heads made of the seven jewels for it, but could not; his heart shattered into seven pieces and he died in front of the king. The king promised him his head after seven days and sent word throughout the kingdom. The whole kingdom came, beat their breasts against the ground, and pleaded with him to stay, but the king did not accept, saying: "When I calculate the hells I have passed through in dying, discarding my body countless times in a single day, there was ultimately no benefit. Today I give my head; by this merit I vow to seek the Buddha path and will deliver you all." Having spoken, he entered the park and tied his hair to a tree. The tree deity struck the brahmin with his hand. The king addressed the tree deity: "Under this tree I have already given nine hundred and ninety-nine heads; now it will be full to a thousand. Do not obstruct my unsurpassed Great Path." The tree deity obeyed. The brahmin cut off the king's head. The earth quaked in six ways, and the sound of the head being given resounded throughout the world. When King Bhīmasena heard these words, his heart leapt with joy and shock, and it shattered in grief and he died. At that time, the brahmin was disgusted by the foul stench of the head; he threw it to the ground and stomped on it with his feet, and people also rebuked him. Returning on the road, with no one to give him food, he was starved and emaciated. Hearing that King Bhīmasena had also died, he was filled with chagrin and fury; his heart shattered into seven pieces, he vomited blood, and died. The king and the brahmin fell into the Avīci hell, while the rest of the people who were deeply moved and died were all reborn in heaven. King Candraprabha was myself. King Bhīmasena was Pāpīyas. Raudrākṣa was Devadatta. The tree deity was Maudgalyāyana. The great minister Mahācandra was Śāriputra." Exegesis: This is the World-Honoured One's past practice, hence it is called "virtuous conduct." This clarifies that there was nothing the World-Honoured One could not give up, which makes one's giving mind be accomplished. Fearing that without skillful wisdom one cannot deliberate well, it is said that "it cannot yet be fully taken as a model." "Robbing the joy of ten thousand people and providing the death of two people" has already been fully cited above. The commentary's "If it were not so..." establishes the above meaning of the necessity of deliberation. That a bodhisattva can give but does not give clarifies that it is inappropriate; this is deliberating well. Under the eighth, the commentary's "not remaining at ease in oneself while seeking supreme pleasure" has already been reconciled with this text under the Abode of the Initial Aspiration. The commentary's "non-existence of location because it is merged with principle" clarifies the meaning of the four propositions regarding the Pure Land, namely that having substance is unfeasible, lacking substance is unfeasible, etc., as in the chapter on "Formation of the World." The commentary's "differences such as a hundred thousand": "a hundred thousand" refers to the Amitābha Sūtra, because from here to the west, past a hundred thousand buddha-lands, there is a world named Sukhāvatī. "Etc." equals the distances of other lands. The commentary's "if discussed generally, future dharmas can be comprehended conceptually": because the future has not yet arrived, it does not have a location. Because conditions coalesce and it will be actualized, being known by noble cognition, it is not without location. Because it is future, it is not internal; because it arises from the mind, it is not external. Having not yet arrived, how could there be distance? The commentary's "this is most superior among the fruits of ordinary beings": because the five above are the dwellings of the noble. The commentary's "having already attained the upper grade of mixed-cultivation dhyāna": this means that defiled and undefiled are cultivated mixed together, hence called "mixed cultivation." The Abhidharmakośa's chapter on the "Noble Ones" states: "It was previously said that the cause for an upstream being to go to the Akaniṣṭha heaven is mixed-cultivation dhyāna. Which dhyāna should first be cultivated in a mixed manner (first question)? From what stage is the completion of mixed cultivation known (second question)? For what reason is dhyāna cultivated in a mixed manner (third question)? The verse says: 'First, cultivate the fourth in a mixed manner (answers first question); / accomplishment is by the mixture of a single thought-moment (answers second question); / for the sake of rebirth, present bliss, and warding off the faults of afflictions (answers third question).'" Exegesis: The first line clarifies that when one wishes to cultivate in a mixed manner, one must first cultivate the fourth dhyāna, because the fourth dhyāna is the most competent. The second answers the stage of completion, meaning an arhat or a non-returner. "Accomplishment is by the mixture of a single thought-moment" means that one must first enter the fourth dhyāna, where multiple thought-moments of the undefiled arise in continuous succession; from this, multiple thought-moments of the defiled are induced; afterwards, multiple thought-moments of the undefiled arise again. Circulating in this way, the later ones gradually diminish, until finally there are two thought-moments of the undefiled, which next induce two thought-moments of the defiled to arise, and without interruption two thought-moments of the undefiled arise again; this is called the completion of the preparatory practice of mixed-cultivation concentration. Next, there is only a single thought-moment of the undefiled, which next induces a single thought-moment of the defiled, and without interruption there arises again a single thought-moment of the undefiled. With the defiled in the middle and the undefiled before and after, because they are intermixed, it is called mixed cultivation. This single thought-moment of mixture is called the accomplishment of the fundamental cultivation. The fourth dhyāna having already availed itself of this power, one can also cultivate the lower three dhyānas in a mixed manner. In answering for what reason one cultivates dhyāna in a mixed manner, there are three reasons in total: first, for the sake of rebirth, because of being born in the Śuddhāvāsa heavens; second, for present bliss, because of experiencing bliss in the present phenomena; third, for warding off the faults of afflictions. If a non-returner cultivates it, it is due to the previous three reasons. If an arhat cultivates it, it excludes the one on rebirth. Next, the sixth clarifies why there are only five Pure Dwellings. The treatise's verse states: "Because mixed cultivation has five [grades], rebirth has five Pure Dwellings." Exegesis: This is because the mixed cultivation of the fourth dhyāna has five grades. First, the lower grade has three thoughts: first arising undefiled, next arising defiled, and again arising undefiled. Second, the medium grade also cultivates three thoughts as above, which combined with the previous makes six. Third is the upper grade; fourth is the upper-superior grade; fifth is the upper-utmost grade. All of these, like the first, each give rise to three thoughts; three times five makes fifteen thoughts. In sequence, the five grades induce the five Pure Dwellings. It should be known that here, the power of the undefiled perfumes and cultivates the defiled to induce the five Pure Dwellings; it is not induced by the undefiled alone. Now the Sudṛśa heaven corresponds to the fourth grade, and the fifth, Sudarśana, is the utmost-upper grade, so its obstacles are extremely subtle. The commentary's "one day turning its back on gratitude like a child" is the text from the Mahāprajñāpāramitā-śāstra: "Examine this body carefully; in the end it inevitably returns to the place of death. Difficult to control, lacking reciprocity, turning its back on gratitude like a child." The commentary's passage below, "Hence the Mahāprajñāpāramitā-śāstra states: 'Because of selflessness...'", is also from this same fascicle and was already cited previously.