華嚴略疏卷第三 3.30

3.30

次說校量勝分　云何校量菩薩住此地勝二乘故。校量有三種。一願二修行三果。皆云勝也。初中有二。一常修無量行故。二十無盡心已下。與一切眾生同行故。以得十無盡法故。願行亦無盡。願雖無量約為十數。十中依疏初三緣三寶也。次說四願化群生修淨土行。後三於十方世權同益物。一中有三。一體二譬三合喻。依論初二明功德智惠滿足。次五就外化中辨。後三顯自身同物。初中二者。一功德滿足以佛為頭。二智惠成就以法為首。初願中有六種大故名大願。一福田大亦名體大。謂一切無餘有三種。一一切無餘。二一切供養無餘。三一切恭敬無餘。佛有三。謂法報應。供養亦三。謂利養敬行等。供敬亦三。謂供敬給侍迎送。二供事大。謂一切供具種種隨意供養勝前故。三發心中大。謂清淨心發是大願故。四攝功德大。廣大如法界故。五因大。究竟如虛空故。無常愛果無量因故。此無常愛果因也。六時大。如經盡未來際故。此因得涅槃常果故。此常果因也。供養一切劫中者時也。所有諸佛者化主也。大供養具者三業行願香華等事也。無有休息者常懃二行不斷絕也。說功德滿足。次顯智慧成就中有五。初明體中三種法謂教證行也。又一切釋教法攝一切釋證法一切佛釋行法。此亦名三種成就發如是大願。已下四句如初願中也。一切劫中者時也。四句如初願未無異。第三願已下次第五願成就外化辨也。一以何身。二以何心。三何者是眾生。四眾生住何處。五自身住何處。初以何身中亦有五義。初體中三世間以身見相有三。初顯世界無邊。二應佛無邊。三爾時攝法無邊。從天入胎處初生出家。成道勸轉法輪入大涅槃。我於爾時皆攝法為首三時轉故。次第解釋如離世間品。答後二十句中說。發如是願已下乃至無休息四義如前。第二以何心中亦具五義。初體中明心行中有四種。一種種謂菩薩行廣大無量不雜是。廣者從初地是。大者七地。無量者從八地至十地。不雜者法無我平等觀出世間智故。二體謂波羅蜜所攝故。三業謂諸地所淨生諸助道法故。四方便謂六種相總別同異成壞等亦可為二。初總舉菩薩行業。二總相已下方便益物也。第三何者眾生五句如上。初明眾生中。論云九句。今總為二。前六所化。後三明得益也。前六者。一麁細差別。二依止差別。三不淨不處。四苦樂。五自業。六自體。此六皆云差別。麁細者色無色等生。依止者四生是化生依業。不淨不處者三界所繫。苦樂者入六道是。自業者一切生處是。自體者名色所攝是。教化一句斷一切二句一切智慧三句也。第四爾生住何處中五句如上。初明處中。論云有三合之為二。初列所住世界相。二隨入已下能知世間。智論云。三者一一切相者廣狹至方圓等是。二真實義相謂入世界智等是。三無量十方世界等是。自下如前。第五自身住何處五句如上。初明處中。論云有七今合為三。初國土世間淨。二眾生世間淨。三如來世間淨。我淨是佛土。論云七者一無休息同體淨入。一佛土已下是。二自在淨大本無此句。三莊嚴淨無量莊嚴是。四受用淨具足清淨是。五住處淨眾生淨等是。六國土淨常有諸佛是。七果淨隨諸已下是。次下三願顯自身權益物。一得地校量勝。二得菩薩地盡校量勝。三一切盡究竟故。初中五句如上。初明菩薩行中。依論總別有十一句。合之為二。初六同修善根。後五明神通力用。論十一者。初同心一句總。後十別。一共集善根二同一境界故。三常不離故。四隨其所應故。五自於心中悉能解知境界神力故。六得隨意神通。七悉能遊行世間故。八一切佛皆現身相故。九一切處生故。十如是不可思議大智慧具菩薩行故。於中初句顯功德行故。第二住寂靜等觀故。第三聚集解說論佛法故。第四隨心成佛故。五自發勝心念佛法身。六得常不退神通故。餘四以通業得名。一往餘世界。二自餘異身示現。三同生往故。四入不可思議大乘故。下四句如前。次明得菩薩地校量勝五義如上。於中有二。初法後喻。初法中明三業不空也。自下如上。次明得一切地盡究竟中五句如上。是中依論作業有七種。今合為二。前三合為八相義業。後四合為說法自在業。論七者。一示正覺業。二說實諦。三證教化。四種種說法。五不斷佛種。六法輪復住。七自在。此七皆云業。初業者示現入胎是。二實諦業者現大神力是。三業者知一切法已下是。四說法業一音聲已下是。五不斷業示大涅槃已下是。法輪業者示現眾生已下是。七自在業者以大智已下四是。下四如上。自下發諸大願隨心求義故起。如是大方便者。彼所作方便勇猛故。如是大行者。彼所作行成就故。菩薩住此地漸次久習起此三行非一時故。何以故。此十大願一一願中。有百千萬阿僧祇大願以為眷屬故。何故名大願。光明善根轉增廣故。自下十不可盡。論云。明與一切眾生同行故。大本云。以十不可盡法而生是願為滿是願懃行精進。何等為十。中有三轉義。初轉列十不可盡法以成十願不可盡。二若眾生盡已下返釋十不可盡法。第三而眾生已下還順釋不可盡以成上願亦不可盡。初十者。四據世境不可盡。後六據聖智應用用同世故亦不可盡。又解十中眾生界是總餘九是別。眾生界盡故。何處住世界盡故。乃至智轉相釋皆爾。已說願校量勝。次顯行校量勝中有十句皆是行義。何等為十。一信．二慈．三悲．四施．五無疲惓．六知諸經書．七善解世法．八慚愧．九勘受論經名堅固力等供養諸佛如說修行。初信行中有二十句。初十句正明信解體。亦名因緣方便也。則成信者已下明信解行用。調順心者諸善根中得自在勝故。承濡心者得勝樂行故。論文正此二句。餘之八句論本無文。信等十句。從信諸佛所行道已下是。十句中前四於菩薩功德生信。後六於佛果功德生信也。又解信等十二句。初一總後一結中間十句正解信解。論經唯有總別四句。餘句則隱信。諸佛本行已下論釋有二。一菩薩六度是。二次第成信善入諸地得殊勝功德。此是菩提所攝。大行入有六種勝。一魔道二乘對治勝。十力已下至不可壞是。二不思議勝。不思議是。不離染勝。無量已下是。四一切種智勝。無量行門是。五離勝。從因緣以成是。六總說行入勝。舉要言之是。信行已說。

Next is the explanation of the "evaluation of superiority" section. Why evaluate? Because a bodhisattva abiding in this ground surpasses the two vehicles. The evaluation has three aspects: first, vows; second, practice; third, fruit. All are termed "superior". Within the first, there are two points: first, because they constantly cultivate immeasurable practices; second, from "the ten inexhaustible minds" onward, because they practice together with all sentient beings. Because they attain the ten inexhaustible dharmas, their vows and practices are likewise inexhaustible. Although vows are immeasurable, they are grouped into the number ten. Among the ten, according to the Commentary: the first three are directed toward the Three Jewels; next, four vows are spoken to transform the multitude of beings and cultivate pure land practices; the last three adapt provisionally in the worlds of the ten directions to benefit beings equally. Within each one there are three parts: first, the essence; second, the simile; third, the application of the simile. According to the treatise, the first two clarify the fulfillment of merit and wisdom; the next five are treated in terms of external transformation; the last three reveal that one's own body adapts to beings. Of the first two: first, the fulfillment of merit takes the Buddha as the head; second, the accomplishment of wisdom takes the Dharma as the foremost. In the first vow, there are six kinds of greatness, hence called "great vows": first, greatness of the field of merit, also called greatness of essence, meaning "all without remainder", which has three kinds: 1. all [buddhas] without remainder; 2. all offerings without remainder; 3. all reverences without remainder. As for the Buddha, there are three: namely, dharmakāya, saṃbhogakāya, and nirmāṇakāya. Offerings are also three: material requisites, reverence, and practice. Reverence is also three: respectful paying of homage, serving, and welcoming/escorting. Second, greatness of the articles of offering, meaning that all offering implements variously accord with one's intent, offering surpasses what came before. Third, greatness in generating the mind, meaning that with a pure mind one generates this great vow. Fourth, greatness in embracing merit, being broad and vast like the dharmadhātu. Fifth, greatness of the cause, being ultimate like empty space; because it is the immeasurable cause of impermanent beloved fruit, this is the cause of impermanent beloved fruit. Sixth, greatness of time, as the sūtra states: "exhausting the limits of the future"; because from this cause one attains the permanent fruit of nirvāṇa, this is the cause of permanent fruit. "Offering throughout all kalpas" is the time; "all buddhas who exist" is the master of transformation; "great offering requisites" refers to the actions of the three karmas, vows, incense, flowers, and such matters; "without resting" means that the two practices of constancy and diligence are never interrupted. Having spoken of the fulfillment of merit, next the accomplishment of wisdom is revealed, within which are five [points]. First, in clarifying the essence, there are three kinds of dharmas, namely teaching, realization, and practice; furthermore, all explained teaching dharmas subsume all explained realization dharmas, and all buddhas explain practice dharmas. These are also called the three kinds of accomplishment. Generating such a great vow, the four lines below are as in the first vow. "Throughout all kalpas" is the time. The four lines are no different from the end of the first vow. From the third vow onward, next the fifth vow, are explained as accomplishing external transformation: 1. with what body; 2. with what mind; 3. who are the sentient beings; 4. where do sentient beings abide; 5. where does one's own body abide? First, in "with what body", there are also five meanings. First, in the essence, observing the characteristics through the body in the three realms has three: first, showing the boundlessness of the worlds; second, the boundlessness of the response buddhas; third, at that time, the boundlessness of embracing the Dharma. From entering the womb from heaven, being born, leaving home, attaining awakening, being exhorted to turn the wheel of Dharma, and entering mahāparinirvāṇa—at those times, taking the embrace of the Dharma as foremost, turning [the wheel] throughout the three times. The sequential explanation is as spoken in the answers to the last twenty lines in the Chapter on Transcending the World. From "generating such a vow" down to "without resting", the four meanings are as before. Second, in "with what mind", it also possesses five meanings. First, in clarifying mental practices within the essence, there are four kinds: 1. diverse, meaning the bodhisattva practices are vast, great, immeasurable, and unmixed. "Vast" is from the first ground; "great" is the seventh ground; "immeasurable" is from the eighth to the tenth ground; "unmixed" is because of the supramundane wisdom of the contemplation of the equality of the selflessness of dharmas. 2. Essence, meaning being subsumed by the pāramitās. 3. Activity, meaning being purified by the various grounds to produce all aids to the path. 4. Expedient means, meaning the six characteristics of general, particular, identical, different, formed, and destroyed. They may also be divided into two: first, generally raising the bodhisattva's activities; second, from the general characteristic onward, expediently benefiting beings. Third, "who are the sentient beings", has five lines as above. First, in clarifying sentient beings, the treatise says there are nine lines; here they are synthesized into two: the first six are those who are transformed, and the latter three clarify the attainment of benefit. As for the first six: 1. distinction between coarse and subtle; 2. distinction of basis; 3. impure and unplaced; 4. suffering and pleasure; 5. own karma; 6. own essence. All six are called distinctions. "Coarse and subtle" refers to births in the desire, form, formless realms, etc. "Basis" refers to the four forms of birth, where apparitional birth relies on karma. "Impure and unplaced" refers to being bound by the three realms. "Suffering and pleasure" refers to entering the six destinies. "Own karma" refers to all rebirth states. "Own essence" refers to being subsumed by name-and-form. "Transforming" is one line; "severing all" is two lines; "all wisdom" is three lines. Fourth, in "where do those beings abide", there are five lines as above. First, in clarifying the place, the treatise says there are three, which are combined into two: first, listing the characteristics of the worlds in which they abide; second, from "accordingly entering" onward, the wisdom capable of knowing the worlds. The treatise says the three are: 1. all characteristics, from wide and narrow to square and round, etc.; 2. characteristic of true reality, meaning the wisdom that penetrates the worlds, etc.; 3. immeasurable worlds of the ten directions, etc. From here down, it is as before. Fifth, in "where does one's own body abide", there are five lines as above. First, in clarifying the place, the treatise says there are seven, now combined into three: 1. purity of the realm of worlds; 2. purity of the realm of sentient beings; 3. purity of the realm of tathāgatas. My purity is the buddha-field. The treatise says the seven are: 1. purity of identical essence without resting, from "entering one buddha-field" onward; 2. purity of mastery—the larger recension lacks this line; 3. purity of adornment, namely immeasurable adornments; 4. purity of enjoyment, namely complete purity; 5. purity of dwelling place, namely purity of sentient beings, etc.; 6. purity of realm, namely constantly having buddhas; 7. purity of fruit, from "according with various" onward. Next, the three vows below reveal one's own body provisionally benefiting beings: 1. evaluation of the superiority of attaining the grounds; 2. evaluation of the superiority of exhausting the bodhisattva grounds; 3. because all are completely consummated. In the first, there are five lines as above. First, in clarifying the bodhisattva's practice, according to the treatise, there are eleven lines, general and particular, combined into two: the first six jointly cultivate good roots; the latter five clarify the functions of supernormal powers. As for the eleven in the treatise: the first line, "with identical mind", is general; the latter ten are particular: 1. jointly gathering good roots; 2. because of having the identical sphere; 3. because of never separating; 4. because of adapting to what is appropriate; 5. because of being able to understand and know the supernormal powers of spheres in one's own mind; 6. attaining supernormal powers at will; 7. because of being able to roam all worlds; 8. because all buddhas manifest physical forms; 9. because of being born in all places; 10. because such inconceivable great wisdom is equipped with bodhisattva practices. Among them, the first line reveals meritorious practice; the second, abiding in the contemplation of serenity and equality; the third, assembling to explain and discuss the Buddha's Dharma; the fourth, attaining buddhahood according with the mind; the fifth, personally generating the supreme mind to be mindful of the Buddha's dharmakāya; the sixth, because of attaining permanently non-retrogressing supernormal powers. The remaining four get their names from karmic actions of supernormal powers: 1. going to other worlds; 2. manifesting different bodies of oneself; 3. going together to be born; 4. entering the inconceivable Great Vehicle. The four lines below are as before. Next, clarifying the evaluation of superiority in attaining the bodhisattva grounds has five meanings as above. In it, there are two: first, dharma; then, simile. In the first, dharma, it clarifies that the three karmas are not empty. From here down, it is as above. Next, clarifying reaching the culmination of all grounds has five lines as above. Herein, according to the treatise, there are seven kinds of operations, now combined into two: the first three are combined into operations of the meaning of the eight aspects; the latter four are combined into operations of mastery in expounding the Dharma. As for the seven in the treatise: 1. operation of manifesting true awakening; 2. expounding the real truth; 3. realization and transformation; 4. variously expounding the Dharma; 5. not severing the lineage of the buddhas; 6. causing the wheel of Dharma to abide again; 7. mastery. All seven are called operations. The first operation is manifesting entry into the womb; the second, operation of the real truth, is manifesting great supernormal powers; the third operation is from "knowing all dharmas" onward; the fourth, operation of expounding the Dharma, is from "with a single voice" onward; the fifth, operation of non-severance, is from "manifesting mahāparinirvāṇa" onward; the operation of the wheel of Dharma is from "manifesting to sentient beings" onward; the seventh, operation of mastery, is the four from "with great wisdom" onward. The four below are as above. From here down, "generating various great vows", they arise because of seeking meaning in accordance with one's mind. "Such great expedient means" refers to the vigor of their expedient means performed. "Such great practices" refers to the accomplishment of their practices performed. Because the bodhisattva abiding in this ground gradually and through long practice gives rise to these three practices, it is not accomplished at one time. Why? Because within each of these ten great vows, there are hundreds of thousands of asaṃkhyeyas of great vows serving as their retinue. Why are they called great vows? Because radiant good roots become increasingly vast. Below, on the ten inexhaustibles, the treatise says: this clarifies practicing together with all sentient beings. The larger recension says: "Through the ten inexhaustible dharmas, these vows are generated; to fulfill these vows, one zealously practices with vigor." What are the ten? Therein are three turns of meaning: the first turn lists the ten inexhaustible dharmas to establish that the ten vows are inexhaustible; second, from "if sentient beings were to end" onward, it conversely explains the ten inexhaustible dharmas; third, from "yet sentient beings [never end]" onward, it again directly explains the inexhaustibility to establish that the above vows are likewise inexhaustible. As for the first ten: four are based on worldly spheres being inexhaustible; the latter six are based on the applications of holy wisdom, whose applications are identical with the world and therefore are also inexhaustible. Another explanation: among the ten, the realm of sentient beings is general, and the remaining nine are particular. Because the realm of sentient beings ends—where do they dwell?—because the world ends, and so forth; the mutually explanatory aspects of wisdom turning are all like this. Having spoken of the evaluation of the superiority of vows, next is revealed the evaluation of the superiority of practice, in which there are ten phrases, all being aspects of practice. What are the ten? 1. Faith; 2. benevolence; 3. compassion; 4. giving; 5. indefatigability; 6. knowing the scriptures; 7. well understanding worldly dharmas; 8. shame and conscience; 9. endurance, which the treatise calls firm strength, etc.; 10. making offerings to all buddhas and practicing as taught. In the first, practice of faith, there are twenty lines. The first ten lines directly clarify the essence of faith and understanding, also called causal conditions and expedients. From "then accomplished in faith" onward, it clarifies the function of the practice of faith and understanding. A compliant mind is due to the superiority of attaining mastery among all good roots. A pliant mind is due to attaining the practice of supreme bliss. The treatise specifically has these two lines; the remaining eight lines have no text in the treatise. The ten lines on faith and so forth are from "believing in the path practiced by the buddhas" onward. Among the ten lines, the first four generate faith in the merits of the bodhisattva, and the latter six generate faith in the merits of the fruit of buddhahood. Another explanation: there are twelve lines on faith and so forth; the first is general, the last concludes, and the ten lines in between directly explain faith and understanding. The treatise sūtra has only four lines, general and particular; the remaining lines are implicit. From "faith in the buddhas' fundamental practices" onward, the treatise's explanation has two: first, the bodhisattva's six pāramitās; second, sequentially accomplishing faith, skillfully entering the various grounds, and attaining distinct, supreme merits; these are subsumed by bodhi. Great practice entry has six kinds of superiority: 1. superiority of counteracting the ways of Māra and the two vehicles, from "ten powers" onward to "indestructible"; 2. superiority of the inconceivable, which is "inconceivable"; 3. superiority of not abandoning defilement, which is "immeasurable" onward; 4. superiority of sarvākārajñatā, which is "immeasurable gates of practice"; 5. superiority of detachment, which is "accomplished from causes and conditions"; 6. superiority of general entry into practice, which is "to state it in brief". The practice of faith has been explained.