大方廣佛華嚴經隨疏演義鈔 47.14

47.14

疏「二釋名」中文有二：先得名、後釋名。前中二：先總、後「然十之別名」下別釋。於中三：一成三迴向、二「開三」下開三為十、三會十歸三。就第二中「四迴因向果」，言「如深密瑜伽等」者，《深密》第四，觀自在菩薩白佛言：「何因緣故波羅蜜多名波羅蜜多？」佛告觀自在菩薩：「五因緣故，一無染著、二無顧戀、三無罪過、四無分別、五正迴向。乃至云正迴向者，謂以如是所集波羅蜜多迴求無上大菩提果」是也。言《瑜伽》者，即三十七云「云何菩薩無倒迴向？謂諸菩薩三門積集所有善根，即善修事業，一方便善巧、二饒益於他、三去來今世一切攝取。以純一味淨妙信心迴求無上正等菩提，終不用此所集善根希求世間餘果異熟，除無上正等菩提。」梁《攝論》第十云「由般若迴向前六度，為得大菩提故，施等無盡故。般若能引方便。」又釋方便波羅蜜中云「內欲為利益諸眾生故，所作善根功德悉皆迴向無上菩提。」言等者，無性、世親皆同此說。無性釋云「若以此善根求無上正等菩提者，為證無上佛菩提故。」世親釋云「所有善根皆悉迴向無上菩提，作諸有情一切義利。」釋曰：以文易故，疏但略指。疏「六迴比向證經文非一」者，以文多故。若取現證，即前第三中心未淨者令得清淨。清淨即淨心地，淨心地即初地，未淨即比，是迴他比令他得證，亦是自比令他得證等。疏「八迴差別」等者，初列懺悔等五門善根為差別善根，一一迴向中皆願成普賢圓融行故。疏「十迴順理事行向理所成事」者，謂初積集資糧位中雙順事理，即志求大乘猛勇無畏等事行。植般若德本深心不動心寶成就等即順理行。以言向理所成事者，謂百門真如況所成行，即理所成也。疏「前十義中」下，第三會十歸三。

Regarding the Commentary's text on "Second, explaining the name," it has two parts: first, deriving the name; and second, explaining the name. Within the first, there are two parts: first, a general [presentation]; and second, from "However, regarding the distinct names of the ten..." downward, a distinct explanation. Within this there are three parts: 1. establishing the three pariṇāmanās; 2. from "Expanding the three..." downward, expanding the three into ten; and 3. subsuming the ten back into the three. Regarding the second [part], "Four: directing causes toward the fruit," where it says "as in the Saṃdhinirmocana, Yogācāra, and so forth": In the fourth [fascicle] of the Saṃdhinirmocana, Avalokiteśvara Bodhisattva addresses the Buddha, asking: "For what reason are the pāramitās called pāramitās?" The Buddha tells Avalokiteśvara Bodhisattva: "Because of five reasons: first, freedom from defiled attachment; second, freedom from longing; third, freedom from faults; fourth, freedom from conceptual differentiation; and fifth, correct pariṇāmanā. ...Up to: Correct pariṇāmanā means, by means of such accumulated pāramitās, directing [them to] seek the unexcelled fruit of great bodhi." This is it. As for the Yogācāra, fascicle thirty-seven says: "What is a bodhisattva's unerring pariṇāmanā? It means that when bodhisattvas accumulate all roots of goodness through the three gates, they properly cultivate enterprises: first, skill in upāya; second, benefiting others; and third, gathering all across past, present, and future. With a pure, single-tasted, wondrous mind of faith, they direct [these] to seek unexcelled, correct, and complete bodhi, never using these accumulated roots of goodness to wish for or seek other worldly fruits of maturation, except for unexcelled, correct, and complete bodhi." Fascicle ten of the Liang translation of the Mahāyānasaṃgraha says: "Because prajñā directs the previous six perfections forward for the sake of attaining great bodhi, giving and so forth are inexhaustible; prajñā is able to guide upāya." Furthermore, in explaining the upāyapāramitā, it says: "Because internally one wishes to benefit all sentient beings, all roots of goodness and merits produced are dedicated toward unexcelled bodhi." As for "and so forth," both Asabhāva and Vasubandhu share this explanation. Asabhāva explains: "If one uses these roots of goodness to seek unexcelled, correct, and complete bodhi, it is for the sake of realizing the unexcelled bodhi of a Buddha." Vasubandhu explains: "All roots of goodness are entirely dedicated toward unexcelled bodhi to bring about all welfare and benefit for sentient beings." Explanation: Because the texts are readily understood, the Commentary only points to them in brief. Regarding the Commentary's statement, "Six: directing the inferential toward the realized—sūtra passages are not singular": this is because the texts are numerous. If one takes direct realization, this is the previous third [stage], causing those whose minds are not yet purified to attain purity. Purity is the ground of pure mind, the ground of pure mind is the first ground, and not yet purified is inference; this means directing others' inference so that others attain realization, and also using one's own inference to cause others to attain realization, and so forth. Regarding the Commentary's "Eight: directing the differentiated," and so forth: initially, it lists five gates of roots of goodness, such as repentance, as the differentiated roots of goodness, because in each and every pariṇāmanā, one vows to accomplish the all-merging practice of Samantabhadra. Regarding the Commentary's "Ten: directing the phenomenal practices that accord with principle and phenomena toward the phenomena accomplished by principle": this means that initially, in the stage of accumulating provisions, one accords with both phenomena and principle; that is, the phenomenal practices of aspiring to seek the Great Vehicle with courage and fearlessness. Planting the root of prajñā's virtue, an unwavering profound mind, the accomplishment of the mind-jewel, and so forth, are practices that accord with principle. Regarding the words "directing toward the phenomena accomplished by principle," this refers to using the hundred gates of tathatā to exemplify the practices accomplished; that is, they are accomplished by principle. From the Commentary's "Among the previous ten meanings..." downward is the third, subsuming the ten back into the three.