大乘法界無差別論疏 1.80

1.80

第十一、釋作義利中亦三，徵、頌、釋。頌中有六偈，分二：初三頌半，明出障故能益生；後二頌半，明具德故能益生。就前中、初二頌，先明出障；後一頌半，正明益生。就前中亦二：初一頌半明喻說，說出障。牒前在纏諸喻，皆明出也。初定水澄清喻、二大行華開喻、三堅慈出穢喻、四空慧除障喻、五我得具德喻。下半法說，合前五種功德，故云「離欲解脫時，功德亦如是」也。就益生中，初一頌舉喻顯用。上半明智舒光照世益、二福地生物善苗益、三德海出其聖寶益。此後二喻，前文所無也。下半以法合前三益，謂令眾生從諸有處得解脫時，亦由三事：一智破障、二善根增、三證聖果。上來出障益生竟。二、「了知」下，明具德故益生中亦二：先兩頌明具德、後半頌明益生。前中明具三德：一悲智相導德、二心雲遍空德、三定持住法德。初中，「了知諸有性」者，明大智明了，知三有空寂而不染也。言「而起大悲」者，明大悲不捨眾生故，還入諸有中以攝他也。言「若盡不盡皆無所著」者，以智了空，故不著不盡也；起悲攝他，故不著盡也。以約境既無二故，唯一無礙境；約行悲智無二故，唯一無住行。《維摩經》中盡無盡法門會釋可知。云「佛心」下二句，明心雲遍空德。以於諸有若盡若不盡，既皆不著，何處住耶？謂住實際空處，以無障礙故。明佛為生說法之心猶如大雲，此應住於諸有之處。然於諸有徹無實際，是故現身在三有中，即是安住於實際處。如置草等於波上，即著於水中，初不離水，常現波上。佛亦如是，下起涅槃，現身生死，八相化用，亦是法身也。常住法身恒起作用，佛無分二，思之可見。三、定持住法德，由無量三昧門得法相應故，由無量陀羅尼持法不失故，是故方乃為諸眾生注大法雨。前門中如雲無雨者，未出障故。世間雲雨有四義：一起雲、二遍空、三含水、四注雨。今爾，佛亦具斯四義，如次四句可知。下半明益生。但世間雨下，有二種益：一滅炎熱、二生長苗稼。法雨亦二：滅惑、生德。今但約生德，故云一切諸善苗等，未有者令生、已生者令長，皆用法雨，是故成於大義利益。

Eleventh, in explaining the performance of benefit, there are also three parts: questioning, verse, and explanation. In the verses there are six gāthās, divided into two: the first three and a half verses clarify that by leaving obscurations behind, one can benefit sentient beings; the latter two and a half verses clarify that by being endowed with virtues, one can benefit sentient beings. Within the former part, the first two verses first clarify the leaving behind of obscurations; the subsequent one and a half verses directly clarify the benefiting of sentient beings. Within the former part, there are also two: the first one and a half verses clarify the metaphorical explanation, speaking of leaving behind obscurations. Recapitulating the prior metaphors of being in bondage, all clarify emergence. First is the metaphor of the concentration water becoming clear; second is the metaphor of the flower of great practice opening; third is the metaphor of firm compassion emerging from filth; fourth is the metaphor of empty wisdom removing obscurations; fifth is the metaphor of the self obtaining complete virtues. The lower half explains the Dharma, matching the previous five kinds of virtues; therefore it says, 'When freed from desire and liberated, the virtues are also like this.' Within the benefiting of sentient beings, the first verse presents metaphors to show function. The upper half clarifies the benefit of wisdom radiating light to illuminate the world; second, the benefit of the ground of merit producing good sprouts; third, the benefit of the ocean of virtues yielding holy treasures. These latter two metaphors were not present in the preceding text. The lower half matches the previous three benefits with Dharma, meaning that when sentient beings are caused to attain liberation from the states of existence, it is also due to three things: first, wisdom breaking through obscurations; second, the increase of wholesome roots; third, the realization of holy fruits. The preceding [part on] leaving obscurations behind to benefit sentient beings is finished. Second, below 'Comprehending', clarifying the benefiting of sentient beings through being endowed with virtues also has two parts: first, two verses clarifying endowment with virtues; the latter half verse clarifying the benefiting of sentient beings. Within the former, it clarifies the endowment with three virtues: first, the virtue of compassion and wisdom mutually guiding each other; second, the virtue of the mind-cloud pervading space; third, the virtue of samādhi holding and abiding in the Dharma. Within the first: 'comprehending the nature of all existences' clarifies that great wisdom clearly realizes that the three existences are empty and tranquil, and is not defiled. The phrase 'and gives rise to great compassion' clarifies that because great compassion does not abandon sentient beings, it re-enters the existences to gather them in. The phrase 'attached neither to the exhausted nor the unexhausted' means that because wisdom realizes emptiness, it is not attached to the unexhausted; because compassion is raised to gather in others, it is not attached to the exhausted. Because with respect to the objective realm there is no duality, there is only a single unhindered realm; with respect to practice, compassion and wisdom are non-dual, hence there is only a single non-abiding practice. This can be understood through the interpretation of the exhausted and unexhausted Dharma-gate in the Vimalakīrtinirdeśa. The two lines below 'the Buddha's mind' clarify the virtue of the mind-cloud pervading space. Since with respect to all existences, whether exhausted or unexhausted, it is attached to neither, where does it abide? It abides in the empty space of the limit of reality, because it is unimpeded. This clarifies that the Buddha's mind of teaching the Dharma for sentient beings is like a great cloud, which ought to abide in all existences. Yet within all existences it thoroughly lacks a limit of reality; therefore manifesting the body within the three existences is precisely abiding in the limit of reality. Just as grass and the like placed upon waves adhere to the water, initially not separate from the water yet constantly appearing upon the waves, the Buddha is also like this: from nirvāṇa he gives rise [to manifestations], displaying a body in saṃsāra; the transformational functions of the eight aspects are also the dharmakāya. The permanently abiding dharmakāya constantly initiates functions; in the Buddha there is no division into two, which can be seen upon reflection. Third, the virtue of samādhi holding and abiding in the Dharma: because through immeasurable gates of samādhi one attains correspondence with the Dharma, and because through immeasurable dhāraṇīs one retains the Dharma without loss, one only then pours down the great rain of the Dharma for all sentient beings. In the previous section, 'like clouds without rain' was because obscurations were not yet left behind. Worldly clouds and rain have four aspects: first, the arising of clouds; second, pervading space; third, containing water; fourth, pouring rain. Now, the Buddha also possesses these four aspects, as can be understood from the successive four lines. The lower half clarifies the benefiting of sentient beings. Worldly rain falling has two kinds of benefit: first, extinguishing scorching heat; second, growing crops. The rain of the Dharma also has two: extinguishing afflictions and producing virtues. Here it speaks only in terms of producing virtues, hence it says 'all wholesome sprouts and the like': causing those not yet existing to arise, and those already arisen to grow, all utilizing the rain of the Dharma; therefore it accomplishes great benefit.