華嚴略疏卷第三 3.24

3.24

觀察已下長行及偈。大本經十三行半。論經十一行半。明金剛藏略答。論云觀察十方者。示無我慢無遍心故。欲令大眾重增勇悅。大本云增益信敬。是故說偈示說正他增益。聞者勘受義故。勇悅有二種。一義大勇悅為得義故。二說大勇悅。因此說大能得彼義故。大本云增益信敬。以信敬當於勇悅處亦得云義大信敬說大信敬。云何義大彼義深故。何者深義。偈云。諸佛聖主道。微妙甚難解。就中初七行半明義大信敬。初中有二。初五行明義大同第一義諦故。難說所照境也。次二行半義大同佛慧故。難說能照知也。此同體內證境智故。論云依智地故。又論經本云。智起佛境界故。消文具在論釋已說義大。自下六偈明說大。就中有二。初有二行半明說大。雖同佛慧。而發願行慈。承佛神力故說。後三行半正開六義以顯於說大。此義說二大文理皆有隱顯互彰也。此二義皆以難況難明。依地論有三種成就大。一因成就大。發願行慈悲是。二因漸成就大。漸次具諸地是。三教說成就大。有二種。一滿足修知者能及是。二觀修者微妙甚難見已下是。當承佛力者。示說者無過。咸共一心聽者。示聽者無過。智慧所隨順者。此所說法眾生以智隨順。順者入也。諸地相入行。是隨順入六義也。一心恭敬待有二。一形敬二心敬。示已無慢也。大音唱因喻義名不相違。大音唱者說法聲也。因者直說於理。理有所以故名因喻外譬也。名者味也。義者所證旨也。不相違者名義相順也。因說有三。初略說十名。二略開六義。三廣解六義。喻者有五真金喻地地別說餘四池山海珠顯在十地。後說依論釋大音唱因喻義名不相違者有四義。一示現何事謂上法也。二以何事謂大音唱是。三云何事因喻相應是。四依止何字謂依止善字有二。一隨方言音善隨順故。二字句圓滿與理相應故。佛神力已下正承佛神力欲說地義。上略明十地。自下廣明十地。若依論釋已說請分。自此已後正說初地。就中有三。一住二釋名三安住。初住有四十句。釋名有三十。安住亦有三十句。此一百句總為說分。初釋住中初十句依何身菩提身。次十句為何義為求一切智。次十句以何因大悲。次十句有何相越凡夫地。然初十句者位判不定。或在于慧或在聞慧。或為外凡想信五品。或為內凡十三依初或是迴向終心初地之始入地位故。用多方便三十行為入住忍也。故大本經云。菩薩發是心時。即過凡夫地入菩薩位。今依梵網仁王瓔珞等經。此三十種即是地前三賢人也。堅信忍十發趣。初十心是堅法忍十長養。次十心是堅修忍十金剛。次十心是堅聖忍中十地。後十心是不名想信也。十句集者。初集總餘九是別集。是中初二顯增上或定學。次四顯增上慧學。後三顯勝二乘。若以深廣屬後時三句為慧四句勝二乘。九集一切集善行集者眷屬持戒故。二定集助道是。三親近集供養是。四聚集清白是。五護集善知是修行實證也。得出世間心智故。六淨心集。七廣集深廣是利益眾生故。八信心集信樂是求一切智故。九現集多向是多行慈悲故。好求佛智慧者。大本第十句如是眾生乃發三菩提心。且當十住位也。

From 'observing' onward are prose and verses: thirteen and a half lines in the larger recension sutra, eleven and a half lines in the treatise's sutra text. This clarifies Vajragarbha's brief response. The treatise says that 'observing the ten directions' shows the absence of self-conceit and the absence of partiality; wanting to make the great assembly redouble their courage and joy—the larger recension says 'increase faith and reverence'—he therefore speaks verses, demonstrating that he speaks to rectify others and increase them, because the hearers have the capacity to accept the meaning. Courage and joy are of two kinds: (1) courage and joy in the great meaning, which is for attaining the meaning; (2) courage and joy in the great exposition, because through this great exposition one is able to attain that meaning. The larger recension says 'increase faith and reverence': taking faith and reverence as corresponding to courage and joy, one may also call it 'faith and reverence in the great meaning' and 'faith and reverence in the great exposition'. Why is it 'great meaning'? Because that meaning is profound. What is the profound meaning? The verse says: 'The path of the Buddhas, the Holy Lords, / is subtle, wondrous, and extremely difficult to comprehend.' Within this, the first seven and a half lines clarify faith and reverence in the great meaning. In the first part there are two: the first five lines clarify that the great meaning is identical to the ultimate truth, being difficult to explain as the object illuminated; the next two and a half lines clarify that the great meaning is identical to the Buddha's wisdom, being difficult to explain as the knowing agent that illuminates. Because this is the internally realized object and wisdom of the identical essence, the treatise says: 'because it relies on the wisdom ground.' Also, the treatise's sutra text says: 'because wisdom arises in the Buddha's realm.' The detailed parsing of the text is fully in the treatise's commentary. The great meaning having been explained, the subsequent six verses clarify the great exposition. Within this there are two: first, two and a half lines clarify the great exposition—though identical to the Buddha's wisdom, he makes vows, practices compassion, and speaks by relying on the Buddha's spiritual power; the latter three and a half lines directly open the six meanings to demonstrate the great exposition. In these two greats—the meaning and the exposition—the text and principle have implicit and explicit aspects that mutually illuminate each other. Both of these meanings are clarified by using difficulty to highlight difficulty. According to the Daśabhūmi-śāstra, there are three kinds of great accomplishment: (1) great accomplishment of the cause, which is making vows and practicing loving-kindness and compassion; (2) great accomplishment of the gradual cause, which is gradually completing the various grounds; (3) great accomplishment of the teaching's exposition, which has two kinds: first, that which those who have completed cultivation and knowing can reach; second, the contemplation-cultivation, which is from 'subtle, wondrous, and extremely difficult to see' onward. 'I shall rely on the Buddha's power' shows that the speaker is without fault. 'All with single mind listen together' shows that the listeners are without fault. 'That which wisdom complies with': sentient beings comply with this expounded Dharma by means of wisdom; 'complying' means entering. The practice of mutual entry of the various grounds is to comply and enter the six meanings. 'Waiting with single mind and reverence' has two aspects: (1) bodily reverence, (2) mental reverence; this shows that one is free from conceit. 'Proclaiming with a great voice causes, metaphors, meanings, and names that do not contradict each other': 'proclaiming with a great voice' is the sound of expounding the Dharma. 'Causes' is directly expounding the principle; since the principle has its rationale, it is called cause. 'Metaphors' are external similes. 'Names' are the phrasing. 'Meanings' are the purports realized. 'Not contradicting' means names and meanings are mutually accordant. The exposition of causes has three parts: first, briefly stating the ten names; second, briefly opening the six meanings; third, extensively explaining the six meanings. Metaphors are five: the metaphor of pure gold is expounded individually for each ground; the remaining four—pool, mountain, ocean, and jewel—are manifested across the ten grounds. The latter explanation, according to the treatise's commentary, states that 'proclaiming with a great voice causes, metaphors, meanings, and names that do not contradict each other' has four meanings: (1) what matter is manifested, namely the aforesaid Dharma; (2) by what matter, namely the proclamation with a great voice; (3) how the matter is, namely the correspondence of causes and metaphors; (4) relying on what syllables, namely relying on good syllables, which has two aspects: first, smoothly according with regional sounds and pronunciations; second, syllables and phrases being complete and corresponding with the principle. From 'the Buddha's spiritual power' onward, one directly relies on the Buddha's spiritual power desiring to expound the meaning of the grounds. The above briefly explained the ten grounds; below, the ten grounds are extensively explained. If according to the treatise's commentary, the entreaty section has already been explained; from this point onward, the first ground is directly explained. Within this there are three: (1) dwelling, (2) explaining the name, (3) settling securely. The initial dwelling has forty clauses; explaining the name has thirty; settling securely also has thirty clauses. These one hundred clauses together constitute the exposition section. In the first, explaining dwelling: the first ten clauses are 'relying on what body?'—the bodhi-body; the next ten clauses are 'for what purpose?'—to seek all-knowledge; the next ten clauses are 'by what cause?'—great compassion; the next ten clauses are 'what are the characteristics?'—surpassing the stage of ordinary beings. However, regarding the first ten clauses, their assignment to stages is unsettled: they are either in wisdom or in hearing-wisdom; or they are external ordinary beings with conceptual faith in the five grades; or they are internal ordinary beings in the thirteen dependencies; or they are the concluding mind of dedication, the beginning of the first ground, because it is the stage of entering the grounds. Using many expedient means, the thirty practices are for entering the dwelling patience. Therefore the larger recension sutra says: 'When the bodhisattva generates this mind, he immediately transcends the stage of ordinary beings and enters the bodhisattva's stage.' Now, relying on sutras such as the Brahmajāla, Renwang, and Yingluo, these thirty kinds are the three wise stages prior to the grounds: the firm-faith patience is the ten directings of the mind, which are the first ten minds; the firm-Dharma patience is the ten fosterings, which are the next ten minds; the firm-cultivation patience is the ten vajras, which are the next ten minds; the firm-noble patience is the ten grounds, and the latter ten minds are not called conceptual faith. The collection of ten clauses: the first collection is general, and the remaining nine are particular collections. Within these, the first two reveal higher concentration training; the next four reveal higher wisdom training; the latter three reveal surpassing the two vehicles. If one attributes profundity and breadth to the later stage: three clauses are wisdom, and four clauses surpass the two vehicles. Of the nine collections: (1) collecting all is collecting good practices, because of retinue upholding precepts; (2) collecting concentration is the auxiliary path; (3) collecting proximity is making offerings; (4) collecting accumulation is pure and white; (5) collecting protection is good spiritual friends, which is the actual realization of cultivation, because one attains supra-mundane mental wisdom; (6) collecting pure mind; (7) collecting breadth is profundity and breadth, because of benefiting sentient beings; (8) collecting faithful mind is faith and joy, because of seeking all-knowledge; (9) collecting presence is frequently inclining, because of frequently practicing loving-kindness and compassion. 'Keenly seeking the Buddha's wisdom' is the tenth clause in the larger recension: 'such sentient beings then generate the mind of sambodhi,' which provisionally corresponds to the stage of the ten abodes.