華嚴一乘成佛妙義 1.10

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第三善財童子。言善財者，由此福報財寶相起，立善財名，即善為因、財為果。又得此順道之財，故曰善財。又生時寶現為財，後歎其行德為善，如善現、空生等。又《智論》釋常啼名等。准此可知。二歎其德行中，十句為五對。初曾供佛種善，明此善財已曾宿種解脫分善根也；二樂淨近友；三三業修；四求修果法；五心淨具行。以心無異念，故淨如空。又無現煩惱等故（疏十八文也）。問：此童子為王子？為長者子？答：經文但言有五百童子，謂善財等，不明其父母。然准其宅內有七大寶藏，是可長者子。不言宮內，故非王子也。雖非王子，既感得七寶，故《孔目》等說閻浮提勝身。問：何此童子求善知識，餘人不求？答：此人過去善根故，今亦求善友。故經云「此童子者，已曾供養過去諸佛深種善根，常樂清淨近善知識，身口意淨，修菩薩道求一切智。」問：文殊教之令求善友，若有所表？答：疏說七故。一為軌範故，謂求法說法軌範。二行緣勝故，謂成行之要莫不以良友為先。三破見增故，令善財等新學菩薩破自憍慢及報見故。四寄成行故，即求善友行及求法行。五寄顯位故，廣寄善友顯信等五位。六顯深廣故，表佛法深廣故，雖位極，稱我唯知此一法門。善財設位，至登位云：我未知云何菩薩行等。七顯緣起故，善財與善友同成一緣起，以能入所入無二相故。是故無善友之外善財，故彰一即一切，明善財歷諸位也；無善財之外善友，故顯一切即一，明多位成在於善財也。問：善友義云何？答：此有三類，一人、二法、三合辨。初中有六：一有人雖能濟苦，不勸修善，非真善友。二雖勸修世善免於惡道，不勸向出世，亦非真友。三雖修二行，非勸菩薩道。四雖修菩薩道，猶存相善。五要勸眾生修無相行，為真善友。六要勸令具普賢行法，方究竟真善知識。二法善知識，亦有六重：一人天法、二二乘法、三初教法、四終教法、五頓教法、六圓教法。依此等法成正行故，名為善友。三合辨中亦有六重，於上六位法各說一門以授機緣，則人法雙辨也。二別辨。下文。諸善知識皆具前三，此三位中各具三義，如疏十八。然諸知識數有異說，如疏十八本及《綱目》說。問：約此童子分三生何？答：依圓教宗有其三位：一見聞位，即是善財次前生身，見聞如此普賢法故，成彼解脫分善根故。故歎德文云「此童子者，已曾供養過去諸佛深種善根。」又〈性起品〉云（三十七文）「云何菩薩知見如來所見聞敬供所種善根，此菩薩是善根皆悉不虛、功德無盡，離一切愛究竟解脫，果報不虛。滿足諸願，於一切有為法中不可窮盡。而能隨順無為智慧，起諸佛智究竟未來際。」其諸佛地，具如廣記。二解行生，謂頓修如此五位行法，如善財此生所成至普賢位者是（疏文）。又兜率天子等從惡道出已，一生即至離垢三昧前，得十眼十耳等境界，廣如〈小相品〉說（《五教》文）。三證果海生，即因位窮終僣同果海，善財來生是也（疏文）。謂經文「如彌勒告善財言：我當來世成覺時，汝當見我」如是等。當知此約因果前後分二位故，是故前位但是因，圓果在後位，故說當見我（《五教》文）。案：正經文第六十云「我於彼中壽終下生成正覺時，汝及文殊俱得見我。」釋有三義。一云：我當來成佛時，亦說此《華嚴》，彼時亦有文殊、善財所說之法，故云也。二云：我成佛時，汝與文殊俱來助我宣揚法化。三為表法，謂善財何故上於佛會俱求諸善知識而不佛者，以善財此生是修因之身，未成果故不至佛所，非謂不求。但成果隔因，故說當見佛。此三人是就文相分三生。若依法生，三人皆同。故香象問答下云：又《孔目》云「《華嚴經》中成佛有五中，普莊嚴童子等二人現身成佛等，云何知其相？答：普莊嚴童子即現身中值佛聞法得信解，自分勝進位法三昧門等，即知成信滿佛等。又兜率天子等，既現身中得離垢三昧少分還諸功德等，故知現身成佛。善財童子既現身至普賢菩薩知識，而彌勒知識言：當來我成佛時，汝見我。故知後生中成佛。此等只約文相，據見聞等三位為三生，故作如是說耳。約實共皆同，但以一身中成佛言一身者，法性身無別分段等身。若隨緣現成佛，即同三乘教也。約一乘教，實法念念每成佛等，加前說（疏二十文）。」問：普莊嚴童子、兜率天子，前後生名果海生？答：如要記說。問：上三人具定何位菩薩？答：疏（十八）此善財是何位菩薩？答：經無正斷，位相難明。或有判為地上菩薩，設後發心即是四種發心中後二位也。又是論中三發心內證發心也。或有說是實報凡夫，但有信心能求善友。今更准釋，應善趣信中行人，兜率天子、普莊嚴童子十住菩薩故。《孔目》第二同說現身成佛。普嚴亦言善趣者，未入初發心以前十信位故。下卷云：三賢之前但名善趣，不名種姓。問：未至十信滿心，初發心位何得五位？答：趣信位已解一乘，故因位究竟耳，如疏三說。問：善財是信位何？疏下文云：若爾，善財定是何位？謂是何位？以在信是信位，在住是住位，一身曆五位，故隨得說彼位。理實如上疏文，是信位菩薩。

Third, the youth Sudhana. As for the name Sudhana ('Good Wealth'): because of the appearance of his karmic retribution of wealth and jewels, he was given the name Sudhana, which means goodness was the cause and wealth was the result. Furthermore, because he obtained this wealth conforming to the Way, he is called Sudhana. In addition, when he was born, jewels appeared as wealth, and subsequently his virtuous practice was praised as good, just like Subhūti ('Good Appearance') and Kongsheng ('Born of Emptiness'). Moreover, the Dazhidulun explains the name Sadāprarudita and so forth. One may understand by analogy with these. Second, regarding the praise of his virtuous practice, the ten phrases form five pairs: first, having previously made offerings to Buddhas and planted good [roots] clarifies that this Sudhana had already in past lives planted the good roots conducive to liberation; second, rejoicing in purity and drawing near to good friends; third, cultivating the three karmas; fourth, seeking and cultivating the fruit dharma; fifth, purity of mind and complete practice. Because his mind has no divergent thoughts, it is pure like space. In addition, because he has no present afflictions and the like (this is the text of Commentary 18). Question: Was this youth a prince or a householder's son? Answer: The sūtra text only says there were five hundred youths, namely Sudhana and others, and does not clarify his parents. However, judging from the fact that inside his residence there were seven great jewel treasuries, he may be a householder's son. It does not speak of being inside a palace, so he is not a prince. Although he was not a prince, since he elicited the seven treasures, the Kongmu and other works speak of an excellent body in Jambudvīpa. Question: Why did this youth seek good spiritual friends while other people did not seek them? Answer: Because of this person's past good roots, in the present he also sought good spiritual friends. Hence the sūtra says: 'This youth has already made offerings to past Buddhas, deeply planted good roots, constantly rejoices in purity, draws near to good spiritual friends, has purified body, speech, and mind, cultivates the bodhisattva path, and seeks all-knowledge.' Question: When Mañjuśrī taught him and caused him to seek good spiritual friends, did it express something? Answer: The Commentary explains seven reasons: First, to serve as a model, namely the model for seeking the Dharma and preaching the Dharma. Second, because the conditions for practice are superior, namely the essential factor in accomplishing practice always prioritizes fine friends. Third, to break increased views, causing newly learning bodhisattvas like Sudhana to break their own pride and retributive views. Fourth, to lodge the accomplishment of practice, namely the practice of seeking good friends and the practice of seeking the Dharma. Fifth, to lodge the revelation of stages, broadly lodging in good friends to reveal the five stages of faith and so forth. Sixth, to reveal depth and breadth, expressing that the Buddha-Dharma is profound and broad, so that although their stages are ultimate, they declare, 'I only know this one dharma door.' As for Sudhana establishing the stages, upon ascending each stage he says, 'I do not yet know how the bodhisattva practices,' and so forth. Seventh, to reveal dependent origination, because Sudhana and the good friends together accomplish a single dependent origination, since the enterer and the entered have no dual characteristics. Therefore, there is no Sudhana outside of the good friends, thus manifesting that one is identical with all, clarifying that Sudhana passes through all stages; there are no good friends outside of Sudhana, thus revealing that all are identical with one, clarifying that the accomplishment of many stages lies within Sudhana. Question: What is the meaning of a good friend? Answer: There are three categories: first, persons; second, dharmas; third, combined analysis. Within the first, there are six: First, someone who, although able to relieve suffering, does not encourage cultivating good, is not a true good friend. Second, one who, although encouraging the cultivation of worldly good to avoid evil destinies, does not encourage heading toward the supramundane, is also not a true friend. Third, one who, although cultivating both practices, does not encourage the bodhisattva path. Fourth, one who, although encouraging the bodhisattva path, still retains good with characteristics. Fifth, one who necessarily encourages sentient beings to cultivate signless practice is a true good friend. Sixth, one who necessarily encourages them to be complete in the practices and dharmas of Samantabhadra is an ultimate true good spiritual friend. Second, good spiritual friends as dharmas also have six levels: first, the dharma of humans and devas; second, the dharma of the Two Vehicles; third, the dharma of the Initial Teaching; fourth, the dharma of the Final Teaching; fifth, the dharma of the Sudden Teaching; sixth, the dharma of the Perfect Teaching. Relying on these dharmas to accomplish right practice, they are called good friends. In the third, combined analysis, there are also six levels: expounding one gate for each of the above six stages of dharmas to confer upon suitable capacities, thus analyzing both person and dharma together. Second, distinctive analysis: in the text below, all good spiritual friends are complete in the former three, and within these three stages each is complete in three meanings, as in Commentary 18. However, there are differing accounts of the number of spiritual friends, as stated in the basic text of Commentary 18 and the Gangmu. Question: In terms of this youth, why are three lifetimes distinguished? Answer: According to the tenets of the Perfect Teaching, there are three stages: First, the stage of seeing and hearing, which is Sudhana's lifetime immediately prior, because of seeing and hearing such Samantabhadra dharmas, accomplishing those good roots conducive to liberation. Hence the text praising his virtue says, 'This youth has already made offerings to past Buddhas and deeply planted good roots.' Also, the 'Chapter on the Arising of the Nature' (text 37) says: 'How do bodhisattvas know and see the good roots planted by seeing, hearing, respecting, and making offerings to the Tathāgata? These bodhisattvas find that these good roots are all not in vain, their merit is inexhaustible, they are separated from all cravings and attain ultimate liberation, and their fruition is not in vain. Fulfilling all vows, among all conditioned dharmas they cannot be exhausted. And being able to accord with unconditioned wisdom, they give rise to all Buddhas' wisdom, reaching the ultimate limits of the future.' The stages of these Buddhas are completely detailed in the broad record. Second, the birth of understanding and practice, namely suddenly cultivating such practice-dharmas of the five stages, like what was accomplished by Sudhana in this lifetime up to the stage of Samantabhadra (the text of the Commentary). In addition, after the Tuṣita god and others emerged from the evil destinies, in a single lifetime they reached the presence of the samādhi of freedom from defilement and obtained the realms of the ten eyes, ten ears, and so forth, as broadly explained in the 'Chapter on Minor Marks' (text of the Five Teachings). Third, the birth of realizing the ocean of fruition, namely when the causal stage reaches its ultimate end and merges with the ocean of fruition, which is Sudhana's future lifetime (the text of the Commentary). Namely, the sūtra text: 'As Maitreya told Sudhana: "When I attain awakening in a future lifetime, you will see me,"' and so forth. One should know that this is because cause and effect are divided into two stages temporally; therefore the former stage is merely the cause, and the perfect fruit is in the later stage, hence it is said 'you will see me' (text of the Five Teachings). Considering this: The actual sūtra text, scroll 60, says: 'When my lifespan terminates there and I descend to be born and realize right awakening, both you and Mañjuśrī will obtain seeing me.' The explanation has three meanings: The first says: When I attain Buddhahood in the future, I will also preach this Avataṃsaka, and at that time there will also be the Dharma preached by Mañjuśrī and Sudhana, hence he says this. The second says: When I attain Buddhahood, both you and Mañjuśrī will come to assist me in propagating the Dharma conversion. The third is to symbolize the Dharma: namely, why did Sudhana above in the Buddha assembly seek all the good spiritual friends together and yet not the Buddha? Because Sudhana's present lifetime is a body cultivating the cause; having not yet accomplished the fruit, he did not reach the Buddha's place, which does not mean he did not seek it. But because the fruit is separated from the cause, it says he will see the Buddha in the future. These three persons are distinguished into three lifetimes with respect to textual marks. If based on dharma-birth, all three are the same. Hence Xiangxiang's Questions and Answers below says: Furthermore, the Kongmu says: 'Among the five kinds of attainment of Buddhahood in the Avataṃsaka Sūtra, the two persons including the youth Samantālaṃkāra attained Buddhahood in their present body, and so forth; how is this characteristic known? Answer: The youth Samantālaṃkāra, in his present body, encountered a Buddha, heard the Dharma, and obtained faith and understanding, the samādhi gate of the dharmas of his own portion and progressive advancement stages, and so forth, so we know he became a Buddha of perfected faith, and so forth. In addition, since the Tuṣita god and others in their present body obtained a small portion of the samādhi of freedom from defilement and possessed all merits, and so forth, we know they attained Buddhahood in their present body. Since the youth Sudhana reached the spiritual friend Bodhisattva Samantabhadra in his present body, and the spiritual friend Maitreya said, "When I attain Buddhahood in the future, you will see me," we know he attains Buddhahood in a future lifetime. These are merely based on textual marks; relying on the three stages of seeing and hearing and so forth as three lifetimes, it is stated in this way. In terms of reality, they are completely the same, merely attaining Buddhahood in a single body. To say "a single body" means that the dharma-nature body has no separate delimited body or the like. If manifesting attainment of Buddhahood according to conditions, it is identical with the teaching of the Three Vehicles. In terms of the One Vehicle teaching, the real dharma attains Buddhahood in every thought-moment, as stated before (text of Commentary 20).' Question: Are the former and later lifetimes of the youth Samantālaṃkāra and the Tuṣita god called birth in the ocean of fruition? Answer: As explained in the Essential Record. Question: Exactly which stages of bodhisattvas are the above three persons determined to be? Answer: The Commentary (18 asks): Which stage of bodhisattva is this Sudhana? Answer: The sūtra has no definitive conclusion, and the characteristic of the stage is difficult to clarify. Some judge him to be an above-the-stages bodhisattva; if it is subsequent arousal of the aspiration, it is the latter two stages among the four kinds of arousing the aspiration. It is also the arousal of aspiration through realization within the three arousals of aspiration in the treatise. Some say he is an ordinary being of actual retribution, who merely has the mind of faith and can seek good friends. Now, providing a further standard explanation, he should be a practitioner heading toward faith, because the Tuṣita god and the youth Samantālaṃkāra are bodhisattvas of the ten abodes. The second scroll of the Kongmu identically speaks of attaining Buddhahood in the present body. Samantālaṃkāra is also said to be heading toward [faith] because it is the stage of the ten faiths prior to entering the initial arousal of the aspiration. The lower fascicle says: Prior to the three classes of worthies, they are only named 'heading toward good', not named 'gotra'. Question: Having not yet reached the fulfilling mind of the ten faiths, how can the stage of initial arousal of the aspiration obtain the five stages? Answer: Because the stage heading toward faith already understands the One Vehicle, the causal stage is ultimate, as explained in Commentary 3. Question: Why is Sudhana in the stage of faith? The text below in the Commentary says: If so, what stage is Sudhana definitively? Which stage is he said to be? Because when in faith he is at the stage of faith, and when in the abodes he is at the stage of the abodes; with a single body he passes through five stages, so one speaks of that stage according to what he attains. In principle, as in the Commentary text above, he is a bodhisattva of the stage of faith.