大方廣佛華嚴經搜玄分齊通智方軌 3.12

3.12

第四地中，六門同前。言釋名者，不忘煩惱薪智火能燒，故名焰地。二所離者，依《地論》離解法慢障，依《攝論》微細煩惱行。共生身見等無明復有二種：一三摩跋提愛、二行法愛。又滅二業障及一種方便生死。三所顯者，顯無攝義。四明所成者，成精進行及道品等。五所得果者，若通達法界無攝功德，得如所應一切眾生利益事果及四地位；通果同初地。六釋文者，文內有三：初偈頌生後、二正辨地體、三以偈結前。初有八偈：一有兩偈菩薩供養、次天女供養、次三天王慶遇以興供養、次一大眾請、次一解脫請。所以此有王及女請，彰此地正體智及外用俱成故也。就體文中，大判有四：一清淨對治修行增長因分、二清淨分、三對治修行增長分、四彼果分。初文有三：初牒前生後，勸修趣入；二明行體；三「菩薩以此」下結行利益。又論云「處順行」者，地前方便思量正地而未證得，正在地中名曰已證，此二處行同依所說，故名順行也。餘文如論。清淨分有三：初總、次別、後結。總中有三：一明佛家轉有勢力、二得內法、三謂十智教化成就。又論云「如來自身所有諸法，以是諸法顯示如來」者，人法互顯，佛證得法，還以勝法顯示如來也。修行增長，文有二：一護煩惱是自利行、二護小乘是利他行。此二各有初總、次別。又護煩惱中，就身念中，先觀內身、次觀外身、後二合觀。何者內身而復云外？若當就彼十二入中分內外者，若自若他六根為內、六塵為外；今四念中自身名內、他身為外。何故初別而後總乎？釋有兩義：一破病不同。有人著內情多、著外情少，如人為身棄行妻子及諸財物，著內多故須教觀內。有人著外情多、著內情少，如人為欲財喪身、為欲沒命，著外多故須教觀外。有人內外俱著，故須合觀。二隨觀始終行者本來於自身中取有淨相，故先觀內；內求不得謂外有之，故須觀外。向者觀內不及其外、觀外之時復不及內，是故第三內外合觀。觀內身者，標別所觀。循身觀者，明其觀相。循猶順矣，其身相審悉觀察，名循身觀。精懃一心，明其觀儀。行者今欲破壞身相，非懃不辨，故須精懃。故龍樹云「離別常人易，離別知識難。離別知識易，離別親戚難。離別親戚易，離別自身難。」行者今欲離別己身，必須精懃。懃由專意，故曰一心。除世貪憂，彰觀所離。何故此中偏離貪憂？如龍樹說「行者此中多生貪憂。」故偏除之。云何多生？始棄五欲，念本所愛是故生貪，未得道法所以生憂，是故但言除世貪憂。又復貪者，凡夫多起，著境難捨，受生之本、三毒之初，故煩惱中偏說除貪。憂心一向貪欲者起，障定最重，禪中先離，故五受中偏說除憂。若說除貪結，餘法隨之；若說除憂，諸受隨遣。譬如破竹，初節為難，若破初節餘節皆隨；貪憂亦爾。下觀外身及觀內外，類亦同然。就受念中，亦初觀內、次外、後合。十二入中，受唯在其外法入攝，故今四念中自受為內、他受為外。又復意相應之受說以為內，五識相應名之為外。亦得定受說之為內，散受為外。於此內，初別、後總。就心念中，亦初觀內、次外、後總。十二入中心唯是內，意根攝故。今四念中，自心名內，他心名外。又復意識名內，五識名外。又得定心說以為內，散心為外。就法念中，亦初觀內、次外、後總。內謂心法，外謂非色非心不相應行及三無為。第二正懃義者，初二斷除惡法、後二攝善。前離惡中，先斷未生、後斷已生，斯乃說時，非是行體。亦可已生是其先成無明住地，細故後斷；未生是其四住現起，麁故先斷。未生惡者，舉其所斷。為不生者，懃之所為。欲生進者，懃方便心。發心斷者，正明懃體。已生之中類此可知。已生謝往，云何可除？此乃斷於已生種類在未來者令不相續，非謂斷於起已滅者。後生善中，先起未生，後廣已生。善非本有，習之方起，是以要須先起未生，後廣已生。未生善者，舉所修也。為生故者，懃之所為。欲生懃者，懃方便心。發心行者，正明懃體。已生同前。已起謝往，云何可策？此必策彼已生種類在未來者令其續起，非謂策彼起已滅者。第三如意義。就此文中，初總標舉、後別釋。言欲定者，直舉行體。欲能生定，因從果稱，故名欲定。亦可定心由欲而生，舉因名果，故云欲定。斷行成者，辨其功能。以此定行能斷眾結，名斷行成。亦可名彼涅槃名斷，斷家行成，名斷行成。修如意者，就前欲定明其修也。「依止厭」下明向第二斷行成也。於諸煩惱初方便道觀過厭背，名之為厭。無礙正斷，說之為離。解脫證除，說之為滅。趣向涅槃，名為向捨。若隨位分，見道已前說名為厭，除見諦惑說以為離，斷修道結說以為滅，得涅槃果名之為捨。此乃諸行治結次第，不須別對念處行等。餘行類爾。何故念懃不明此者？得定成就方有此能，故前不說。精進可解。心定者，餘經論中為念定，繫意住緣故稱為念，專心守境故說為心。思惟定者，餘經論中名為慧定，慧心籌慮故曰思惟。餘廣如論耳。二護小中五行內，經脫第三句。彼果勝中，初明行果、次別地果。行果有六：始從離惱終盡第六本心界滿，經中略無第二業染，餘義可知。又離惱中，文雖背異，意亦得足耳。又論中業染者，有二義不作：一敬佛故，佛所呵即不作；二畏惡名失利他、生煩惱失自利，故不作也。增上欲中第三離過別句內脫第一句，發懃精進中經論似有不次，但依論文次第消息，意亦無失也。本心界中亦如是。地果文內三果同前。調柔果中，文分有四：一調柔行；二「摩尼珠」下明教智淨，以此地成就淨證，從體起用，故有教智不同前地；三「四攝」下明別地行，經本略無此句；四「是名」下總結說相。前中，初法、次喻、後合。法中有三：一見諸佛為起行緣、二「恭敬」下辨能練行、三「是菩薩樂心」下明所練淨，餘義如論應知。第三重頌中，初辨說意；次正偈頌，有二十九：初二頌增長因、次三清淨分、次七頌對治修行增長分、次九增長果、次七頌調柔攝報等三果、次一總結歎也。

In the fourth bhūmi, the six headings are the same as before. Regarding the explanation of the name: the fire of wisdom can burn up the firewood of defilements without forgetting; therefore it is called the Bhūmi of Radiant Flame (Arciṣmatī). Second, regarding what is eliminated: according to the Daśabhūmivyākhyāna, one is freed from the obstacle of pride regarding understanding phenomena; according to the Mahāyānasaṃgraha, [one is freed from] subtle operations of defilement. Co-arising with the view of selfhood, there are furthermore two kinds of ignorance: first, attachment to samāpatti; second, attachment to dharmas of practice. Furthermore, it eradicates two karmic obstacles and one type of expedient saṃsāra. Third, regarding what is revealed: it reveals the meaning of non-appropriation. Fourth, regarding what is perfected: one perfects the practice of diligence (vīrya) and the bodhipakṣa-dharmas, and so forth. Fifth, regarding the fruit obtained: if one penetrates the merit of non-appropriation of the dharmadhātu, one obtains the fruit of accomplishing benefits for all sentient beings as appropriate, as well as the rank of the fourth bhūmi; the common fruits are the same as in the first bhūmi. Sixth, regarding the explanation of the text: within the text there are three parts: first, verses that introduce what follows; second, directly explaining the essence of the bhūmi; third, verses concluding what came before. The first part has eight verses: first, two verses of offerings by bodhisattvas; next, offerings by devīs; next, three [verses] on kings of devas rejoicing at the encounter and presenting offerings; next, one [verse] of request by the great assembly; next, one [verse] of request by Vimukticandra. The reason why kings and women make requests here is to show that both the fundamental wisdom of this bhūmi and its external functions are perfected. Within the text on the essence [of the bhūmi], it is broadly divided into four parts: first, the section on the causes of purifying antidotes and cultivating increase; second, the section on purification; third, the section on cultivating the increase of antidotes; fourth, the section on their fruits. The first section has three parts: first, taking up what came before to introduce what follows, exhorting cultivation to enter [the bhūmi]; second, clarifying the essence of the practice; third, from "The bodhisattva with these" onwards, concluding the benefits of the practice. Furthermore, the commentary states regarding "practicing in accordance with stages": expediently contemplating the bhūmi proper prior to the bhūmi without having realized it is called not yet realized; being directly within the bhūmi is called already realized; the practices in these two places both accord with what has been taught, and hence they are called "conforming practices". The remaining text is as in the commentary. The section on purification has three parts: first, general; second, specific; third, conclusion. The general part has three: first, clarifying that within the Buddha's household one increasingly has authority; second, obtaining internal dharmas; third, referring to accomplishing transformation through the ten knowledges. Furthermore, the commentary states: "All dharmas possessed by the Tathāgata's own person—through these dharmas the Tathāgata is manifested": person and dharma mutually manifest each other; the Buddha realizes dharmas, and in turn, through these superior dharmas, the Tathāgata is manifested. Cultivating increase has two parts in the text: first, guarding against defilements, which is the practice of self-benefit; second, guarding against the hīnayāna, which is the practice of benefiting others. Each of these two has a general part first, followed by a specific part. Furthermore, within guarding against defilements, regarding the mindfulness of the body: first, one contemplates the internal body; next, one contemplates the external body; finally, one contemplates both combined. What is the internal body, and why is there an external? If one distinguishes internal and external according to the twelve āyatanas, then for both oneself and others the six sense faculties are internal and the six sense objects are external; here in the four stations of mindfulness, one's own body is called internal and another's body is external. Why is it first specific and then combined? There are two explanations: First, because the afflictions to be broken are different. Some people have much attachment to the internal and little to the external—like someone who, for the sake of their own person, abandons wife, children, and all possessions; having much internal attachment, they must be taught to contemplate the internal. Some people have much attachment to the external and little to the internal—like someone who loses their person for the sake of wealth, or perishes for the sake of desire; having much external attachment, they must be taught to contemplate the external. Some people are attached to both internal and external, and so a combined contemplation is necessary. Second, according to the beginning and end of the contemplation: originally, the practitioner grasps a mark of purity within their own body, so they first contemplate the internal; seeking it internally and failing to find it, they think it exists externally, so they must contemplate the external. Previously, contemplating the internal did not extend to the external, and when contemplating the external it did not extend to the internal; therefore, thirdly, internal and external are contemplated together. "Contemplating the internal body" marks the specific object of contemplation. "Contemplating the body by following along it" clarifies the character of the contemplation. "Following" means according with; thoroughly examining and observing the marks of that body is called "contemplating the body by following along it". "Energetic and single-minded" clarifies the deportment of the contemplation. The practitioner now wishes to dismantle the marks of the body; it cannot be accomplished without diligence, hence diligence is required. Thus Nāgārjuna said: "To part from ordinary people is easy, to part from a spiritual friend is difficult. To part from a spiritual friend is easy, to part from relatives is difficult. To part from relatives is easy, to part from one's own person is difficult." The practitioner now wishes to part from their own person, so they must be diligent. Diligence stems from focus of mind; hence it is called "single-minded". "Eliminating worldly covetousness and grief" shows what the contemplation abandons. Why are covetousness and grief specifically abandoned here? As Nāgārjuna said: "Here the practitioner mostly generates covetousness and grief." Therefore they are specifically eliminated. Why are they mostly generated? Having just abandoned the five desires, recalling what was formerly loved produces covetousness; not yet having attained the qualities of the Path produces grief; therefore it only mentions eliminating worldly covetousness and grief. Furthermore, covetousness is generated frequently by ordinary people, clinging to objects and difficult to relinquish; it is the root of taking rebirth and the first of the three poisons; hence among defilements, the elimination of covetousness is specifically spoken of. The mind of grief arises solely in those with sensual desire; it is the heaviest obstruction to concentration and is eliminated first in dhyāna; hence among the five feelings, the elimination of grief is specifically spoken of. If one speaks of eliminating the knot of covetousness, the remaining dharmas follow; if one speaks of eliminating grief, all feelings are expelled along with it. It is like splitting bamboo, where the first node is difficult: if one splits the first node, the remaining nodes all follow; covetousness and grief are also like this. Contemplating the external body and contemplating the internal-external below are also of the same sort. Regarding the mindfulness of feeling: first, one also contemplates internal, then external, then combined. Among the twelve āyatanas, feeling is subsumed solely under the external dharma-āyatana; thus here in the four stations of mindfulness, one's own feeling is internal and another's feeling is external. Furthermore, feeling associated with the mind (manas) is spoken of as internal, while that associated with the five consciousnesses is named external. One may also regard feeling in concentration as internal and scattered feeling as external. Within this, the specific comes first, and the general follows. Regarding the mindfulness of the mind: first, one also contemplates internal, then external, then the general. Among the twelve āyatanas, mind is solely internal, being subsumed by the mental faculty (manas). Here in the four stations of mindfulness, one's own mind is called internal and another's mind is external. Furthermore, mental consciousness (mano-vijñāna) is called internal, and the five consciousnesses are called external. Also, the concentrated mind is spoken of as internal, and the scattered mind as external. Regarding the mindfulness of dharmas: first, one also contemplates internal, then external, then the general. Internal refers to mental factors (caitasika-dharmas); external refers to formations non-associated with form or mind, and the three unconditioned dharmas. Second, regarding the meaning of right exertion: the first two are the eradication of evil dharmas, and the latter two are the gathering of wholesome dharmas. In the preceding abandoning of evil, first one cuts off what has not yet arisen, and then cuts off what has already arisen; this is merely the manner of explanation, not the substance of practice. Alternatively, what has already arisen is the previously established ground of ignorance, which is subtle and thus cut off later; what has not yet arisen is the active manifestation of the four entanglements, which is coarse and thus cut off first. "Evil that has not yet arisen" presents what is to be cut off. "To make it not arise" is what exertion accomplishes. "Desiring its non-arising and advancing" is the expedient mind of exertion. "Generating the resolve to cut it off" directly clarifies the essence of exertion. In what has already arisen, it can be understood by analogy with this. If what has already arisen has passed away, how can it be eliminated? This means cutting off that type of already arisen [evil] in the future so that it does not continue; it does not mean cutting off what has arisen and already perished. In the subsequent arising of good, first one gives rise to what has not yet arisen, and then expands what has already arisen. Good is not inherently present, but arises only through cultivation; therefore one must first give rise to what has not yet arisen, and then expand what has already arisen. "Good that has not yet arisen" presents what is cultivated. "For the sake of its arising" is what exertion accomplishes. "Desiring its arising with diligence" is the expedient mind of exertion. "Generating the resolve to practice" directly clarifies the essence of exertion. What has already arisen is the same as before. If what has already arisen has passed away, how can it be urged on? This must mean urging on that type of already arisen [good] in the future so that it arises continuously; it does not mean urging on what has arisen and already perished. Third, the meaning of the bases of supernatural power (ṛddhipāda). Within this text, first there is a general presentation, followed by specific explanations. The term "samādhi of desire" directly presents the essence of the practice. Desire can give rise to concentration; the cause receives the name of the fruit, hence it is called the samādhi of desire. Alternatively, the concentrated mind arises due to desire; naming the fruit after the cause, it is therefore called the samādhi of desire. "Accomplished through the practice of abandoning" clarifies its function. Because this practice of concentration can sever all fetters, it is called accomplishment through the practice of abandoning. Alternatively, that nirvāṇa is called abandoning, and when the practice of abandoning is accomplished, it is called accomplishment through the practice of abandoning. "Cultivating the bases of power" explains the cultivation with respect to the preceding samādhi of desire. "Relying on revulsion" and what follows clarifies the second point above, accomplishment through the practice of abandoning. In the initial expedient path regarding all defilements, contemplating faults, being disgusted, and turning away is called "revulsion". Unimpeded right abandonment is spoken of as "dispassion". Realizing eradication through liberation is spoken of as "cessation". Proceeding toward nirvāṇa is called "aiming at relinquishment". If distinguished according to stages: prior to the path of seeing is called revulsion; eliminating the delusions of seeing the truths is spoken of as dispassion; severing the fetters of the path of cultivation is spoken of as cessation; attaining the fruit of nirvāṇa is called relinquishment. This is the sequence of various practices counteracting fetters; there is no need to match it separately with the practices of the stations of mindfulness and so forth. Other practices are analogous to this. Why do mindfulness and exertion not explain this? Only when concentration is accomplished does one have this capacity, which is why it was not mentioned earlier. Diligence can be understood. "Samādhi of the mind": in other sūtras and treatises this is the samādhi of mindfulness; tying the intent to dwell on the object is called mindfulness, and focusing the mind to hold the object is spoken of as mind. "Samādhi of investigation": in other sūtras and treatises it is called the samādhi of wisdom; when the mind of wisdom deliberates, it is called investigation. The rest is extensively as in the commentary. In the five practices within guarding against the hīnayāna, the sūtra omits the third phrase. Under the excellence of their fruits, first the fruit of practice is clarified, and next the distinct bhūmi fruit. The fruits of practice are six: beginning from freedom from defilements and ending with the sixth, fulfilling the original mental realm; the sūtra text omits the second, karmic defilement, while the remaining meanings can be understood. Furthermore, within freedom from defilements, although the texts diverge, the meaning is also complete. Also, regarding karmic defilement in the commentary, there are two reasons it is not committed: first, out of respect for the Buddha, what the Buddha rebukes is not done; second, fearing ill repute will forfeit benefiting others, and giving rise to defilements will forfeit self-benefit, so it is not done. In superior desire, within the distinct phrases on abandoning faults, the first phrase is omitted; in generating diligent exertion, the sūtra and commentary appear out of order, but if one considers the sequence in the commentary, the meaning is also not lost. The same applies to the original mental realm. Within the text on the fruits of the bhūmi, the three fruits are the same as before. In the fruit of pliancy, the text is divided into four: first, the practice of pliancy; second, from "maṇi jewel" onwards, clarifying the purity of instructional wisdom—because this bhūmi accomplishes pure realization, giving rise to function from the essence, it therefore has instructional wisdom unlike the preceding bhūmi; third, from "the four means of embracing" onwards, clarifying the practice distinct to this bhūmi, which is omitted in the sūtra text; fourth, from "this is called" onwards, concluding the characteristics of the exposition. In the former part, first is the dharma, next the analogy, and then the application. Within the dharma there are three: first, seeing the Buddhas serves as the condition for giving rise to practice; second, from "reverence" onwards, clarifying the ability to refine practice; third, from "this bodhisattva's joyous mind" onwards, clarifying what is refined and purified; the remaining meanings should be understood as in the commentary. In the third section, the restatement in verse: first, the intention of the exposition is explained; next, the verses proper, twenty-nine in total: the first two praise the causes of increase; the next three, the section on purification; the next seven praise the section on cultivating the increase of antidotes; the next nine, the fruits of increase; the next seven praise the three fruits including pliancy and receiving retribution; the next one generally concludes in praise.