華嚴經疏 1.7.3

1.7.3

次五授行中。 初二授三學。 謂一勸置持戒處故云著善處也。 勸住定慧處故云令安住。 何故定慧合為一句。 以前地戒成分戒別辨後地。 明慧位未至故。 慧從定說分為一句。 論云。 三昧地故定慧合說。 下三明授法利益。 初二句約戒。 一欲受戒者。 令除戒疑信進。 於戒有大功德。 使樂受故名為歡喜。 二已受戒者。 示以持犯及顯戒德。 令心樂住安因不動故云令知所宜。 後一約定慧。 謂掉沒障定。 煩惱障慧。 滅除此二定慧成就故云令得度。 又釋棹是掉舉障於定。 沒是昏沈障於慧。 煩惱通障。 此是細惑隨逐行人故名隨非隨煩惱也。 以是使故下。 一救度成者。 令得餘無餘二種涅槃故云使滅苦　第三修方便攝行中。 先述意後釋文初者菩薩因前觀有為多過眾生未出佛智大利眾生不得。 復念眾生墮惑業苦。 以何方便拔苦得樂。 即知不離佛無礙智。 智由何生。 即知不離八地上如實智。 實智由何生。 即知不離四地已上無行慧。 慧由何生。 即知不離三地禪定。 定由何得。 即知不離聞法。 是故菩薩先求正法。 既聞已靜處思惟。 思已修習入禪無色。 依定觀法起無生慧。 依此漸增生無功用如實智。 依此漸增生佛無礙智。 得智已能盡眾生界拔苦與樂。 常化不絕。 文意如此。 是故名為方便攝行。 二釋文者。 此文方便有其五重。 一起觀方便。 謂牒上三心起後觀求。 二即時欲具下標趣方便。 謂標其佛慧彰行所趣。 三作是思下觀求方便。 謂觀察推求度眾生法。 四即時知住下正知方便。 謂知佛智能救眾生。 乃至知由聞法。 五菩薩如是知已下攝修方便。 謂修聞法行攝取正法。 初中三。 初牒上護煩惱行故云如是厭等。 二牒上護狹心行故云深念眾生。 三牒上護小心故云見一切智等。 論主依此三心能起後行故。 說此三為三種因。 初一可知。 後二發精進因者。 見佛智有利能救眾生。 是故因此起大精進。 修彼因行。 論云。 能修行彼道故。 深念為因故。 能善化眾生也。 二標趣方便中論云。 依如來智慧救度眾生。 此言示現發起方便攝行故名也。 三觀求方便中眾生墮苦等。 論經亦有業。 問。 前救度十心中。 於惑業苦處以三學救度。 何故今言以何方便而拔濟之。 答。 前知戒等度法而未知用。 何智慧能授此法。 問答爾前護小心中。 已知如來智慧有大淨。 下九句別。 前五是阿含淨。 後四是證淨。 謂順教修行名阿含淨。 證理起行名為證淨。 又地前所行名阿含淨。 地上所成名為證淨。 阿含五中。 初欲淨隨所念阿含者。 是所求法非一故名隨所也。 得方便等者。 是能求心經名善修。 菩薩道者。 念所聞法順教修行也。 二是論中第四生得淨。 謂出世勝報名上上生。 地前起於助道之行。 願得彼生名為勝念故云善集助道法。 三是求淨。 以身口恭敬起求法行故名敬行。 以此隨順諸佛求法名為隨順故。 云善能恭敬供養諸佛。 四受持中先釋受於無量世者。 聞來久世多聞者所聞廣也。 下釋持憶持者非念忘失。 言不謬者非少錯誤。 如經於無量佛多種善根者。 親近多佛種聞持正法善根也。 五行淨中為求地上真證法故。 習行少欲頭陀離著之行。 積集成就多功德故方能入地。 故云成就。 無量深厚功德下。 明證淨有四。 一得淨者。 謂初地證實名得。 以初見道真智現觀決擇正證故。 云現智善決定故。 又釋法顯於心名為現智。 心安於法名為決定。 經中離癡是現智也。 離疑悔是善決定。 二不行淨。 於修道位中制彼一切大小煩惱。 令永不行故云無有貪等。 然見道位中。 非不斷惑見理義增。 修道位中。 重觀真理除障義增故偏說也。 三無厭足淨中對下彰出名。 不樂小乘。 望上顯入名得上勝悕望。 重釋中復念持彼功德故者。

In the subsequent five lines on conferring practice, the first two confer the three trainings: the first refers to encouraging them to abide in keeping the precepts, hence it says "placing them in a good position"; the second refers to encouraging them to abide in [the position of] concentration and wisdom, hence it says "causing them to dwell securely." Why are concentration and wisdom combined into a single phrase? Because the precepts were established in the preceding ground, precepts are distinguished separately; since the stage of wisdom has not yet arrived in the subsequent ground, wisdom is spoken of from the perspective of concentration and divided into one phrase. The treatise states that because this is the ground of samādhi, concentration and wisdom are stated together. The following three explain the benefit of conferring the teaching. The first two phrases concern the precepts. First, for those who wish to receive the precepts, causing them to eliminate doubts regarding the precepts, cultivate faith and zeal, and realize that the precepts have great merit, so that they take joy in receiving them; hence it is called "joyful." Second, for those who have already received the precepts, showing them what is observed and what is violated and revealing the virtues of the precepts, causing their minds to abide joyfully, established on the cause and unmoving; hence it says "causing them to know what is appropriate." The final [phrase] concerns concentration and wisdom: restlessness and depression obstruct concentration, while defilements obstruct wisdom; eliminating these two brings about the achievement of concentration and wisdom, hence it says "causing them to cross over." Alternatively, it is explained that restlessness is agitation, which obstructs concentration; depression is torpor, which obstructs wisdom; defilements obstruct both. These are subtle afflictions that dog the practitioner, hence they are called "secondary defilements." With "having caused this" below, [the line on] accomplishing rescue and deliverance refers to causing them to attain the two kinds of nirvāṇa, with remainder and without remainder, hence it says "causing them to extinguish suffering." Third, in "cultivating skillful means to gather [the teaching] through practice," the intent is first set forth, followed by the explanation of the text. Regarding the first, because the bodhisattva previously observed that conditioned phenomena have many faults and sentient beings have not escaped them, while the great benefit of the Buddha's wisdom cannot be attained by sentient beings, he further considers: "Sentient beings have fallen into defilements, karma, and suffering. By what skillful means can their suffering be pulled out and joy given to them?" He immediately knows that this does not depart from the Buddha's unobstructed wisdom. From what does this wisdom arise? He immediately knows that it does not depart from the real wisdom on the eighth ground and above. From what does real wisdom arise? He immediately knows that it does not depart from the wisdom of non-action from the fourth ground and above. From what does this wisdom arise? He immediately knows that it does not depart from the dhyāna-concentration of the third ground. From what is concentration obtained? He immediately knows that it does not depart from hearing the Dharma. For this reason, the bodhisattva first seeks the true Dharma. Having heard it, he reflects on it in a quiet place; having reflected on it, he cultivates it and enters the dhyānas and the formless [attainments]. Relying on concentration, he contemplates phenomena and gives rise to unproduced wisdom; relying on this, he gradually increases and produces real wisdom without effort; relying on this, he gradually increases and produces the Buddha's unobstructed wisdom. Having attained this wisdom, he can exhaust the realm of sentient beings, pulling out their suffering and giving them joy, transforming them constantly without cessation. Such is the meaning of the text; therefore it is called "skillful means to gather [the teaching] through practice." Second, regarding the explanation of the text: these skillful means in the text have five levels. First, the skillful means of initiating contemplation, which refers to taking up the above three minds to initiate the subsequent contemplation and search. Second, from "immediately desiring to possess" onward, indicating the direction of skillful means, which refers to pointing out the Buddha's wisdom to manifest where practice is directed. Third, from "making this reflection" onward, the skillful means of contemplating and searching, which refers to observing and investigating the Dharma for delivering sentient beings. Fourth, from "immediately knowing that abiding" onward, the skillful means of correct knowledge, which refers to knowing that the Buddha's wisdom can rescue sentient beings, up to knowing that it originates from hearing the Dharma. Fifth, from "the bodhisattva, having known this" onward, the skillful means of gathering through cultivation, which refers to cultivating the practice of hearing the Dharma to gather the true Dharma. In the first [section], there are three [parts]: first, it takes up the practice of guarding against defilements above, hence it says "such repulsions and so on"; second, it takes up the practice of guarding against a narrow mind above, hence it says "deeply mindful of sentient beings"; third, it takes up the practice of guarding against a small mind above, hence it says "seeing the omniscient wisdom and so on." The treatise master, relying on these three minds being able to give rise to subsequent practice, explains these three as three kinds of causes. The first can be understood. The latter two are causes for giving rise to vigor: seeing that the Buddha's wisdom has benefit and can rescue sentient beings, one therefore relies on this to give rise to great vigor and cultivate their causal practice. The treatise says that because one is able to cultivate that path, with deep mindfulness as the cause, one is able to skillfully transform sentient beings. In the second, indicating the direction of skillful means, the treatise says: "relying on the Tathāgata's wisdom to rescue and deliver sentient beings." This statement illustrates manifesting the arising of skillful means to gather [the teaching] through practice; hence it is named so. In the third, the skillful means of contemplating and searching, sentient beings fall into suffering and so forth; the treatise's sūtra text also mentions "karma." Question: Earlier, in the ten minds of rescuing and delivering, one rescued and delivered from the state of defilement, karma, and suffering through the three trainings; why does it now say "by what skillful means can they be pulled out and relieved"? Answer: Previously, one knew the methods of delivery such as the precepts, but did not yet know what wisdom to use to confer this teaching. Question and answer: [If it is asked whether] earlier, in guarding against a small mind, one already knew that the Tathāgata's wisdom has great purity—the following nine phrases are distinct: the first five are purity of Āgama [transmission], and the last four are purity of realization. Practicing in accord with the teaching is called purity of Āgama; giving rise to practice by realizing the truth is called purity of realization. Furthermore, what is practiced prior to the grounds is called purity of Āgama; what is accomplished upon the grounds is called purity of realization. Among the five of the Āgama, first is the purity of desire: "according to the Āgamas remembered" refers to the teachings sought being manifold, hence it says "according to"; "attaining skillful means and so forth" refers to the mind capable of seeking, which the sūtra calls "skillfully cultivating the bodhisattva path," [meaning] being mindful of the teachings heard and practicing in accord with the teaching. Second is the fourth in the treatise, "purity of resultant birth": the supreme supra-mundane retribution is called the supreme birth; giving rise to practices that aid the path prior to the grounds and aspiring to attain that birth is called supreme mindfulness, hence it says "skillfully collecting the dharmas that aid the path." Third is purity of seeking: giving rise to the practice of seeking the Dharma with physical and vocal reverence is called reverent practice; using this to accord with the Buddhas and seek the Dharma is called following along, hence it says "skillfully able to revere and make offerings to the Buddhas." Fourth, in receiving and upholding, it first explains "receiving for immeasurable ages": having heard for a long time over kalpas; "one of extensive learning" refers to the breadth of what is heard. Below it explains "upholding": remembering and holding without forgetful loss; saying "without error" means not having the slightest mistake. As the sūtra says: "planting many roots of goodness with immeasurable Buddhas" refers to being close to many Buddhas and planting the roots of goodness of hearing and upholding the true Dharma. Fifth, in purity of practice, in order to seek the true, realized Dharma of the grounds, one practices having few desires, the dhūtas, and the conduct of detaching from clinging; accumulating and accomplishing many merits, one is then able to enter the grounds, hence it says "accomplishing." Below, from "immeasurable, deep and solid merits," there are four purities of realization. First, the purity of attainment: the first ground's realization of the real is called attainment. Because with the true wisdom of the initial darśanamārga, one directly observes, determines, and correctly realizes, it says "present wisdom is well determined." Alternatively, it is explained that the Dharma manifesting in the mind is called present wisdom; the mind being settled upon the Dharma is called determination. In the sūtra, freedom from delusion is present wisdom; freedom from doubt and regret is good determination. Second, the purity of non-occurrence: in the stage of bhāvanāmārga, one restrains all those defilements, great and small, causing them never to occur, hence it says "free from greed and so forth." However, in the stage of darśanamārga, it is not that one does not cut defilements, but the aspect of seeing the truth is predominant; in the stage of bhāvanāmārga, the aspect of repeatedly contemplating the true reality and eliminating obstacles is predominant, hence it is spoken of specifically. Third, in the purity of insatiability, contrasting with what is below to reveal departure is called "taking no pleasure in the Hīnayāna"; looking toward what is above to reveal entry is called "attaining the aspiration for what is superior above." In the re-explanation, "further being mindful of upholding those merits" means: