華嚴經探玄記 11.30

11.30

第二明慈悲二心。於中有二：先明三觀為二心方便、後「即生大悲」下正顯所起二心行相。前中，三觀即為三段：初真樂本有、迷隔名離，慈由此生；二妄苦本虛、情取名具，悲由此起；三於此得失復不了知，名彼二倒。眾生既爾可愍之甚，雙結悲慈。又釋：此三各有二義。一但無他樂已為可愍，況復此樂本自有之而反遠離；二但令離樂已是可愍，況更有苦，設苦是實亦甚可愍，況本虛妄而枉受之；三彼二倒者，若雖無樂有苦，自有能覺知力，容有反苦得樂之期，由無明倒故，體有妙樂不知悕求，方復謗云都無此事，虛妄容苦，不知厭離，方乃甘受妄想輪迴。由此菩薩起深重慈悲。就初中，作是念等者，乘前所信故，今念法甚深，傷物不悟，故起悲愍也。十中初一總，謂超情曰深，深極名甚。別中，一離妄計實有所取之相，故云離相，此約遮顯；二真理體寂名為法定，恒沙德義寂名義定故云寂滅；三無二我故云空；四無根境等故云無相；五離取捨願求故云無作。若約治障，論中分別者即是妄想能取心也，相者即是名相所取相也，取捨者即是妄心於妄境順處願取、違處願捨。對治此三，如次三句應知故。又《佛性論》此三脫門治皮肉心三障可知。又彼論中配三無性觀，次第應知。六性淨不雜故云無染；七生德無窮故云無量；八俱益自他故云廣大；九多劫方證佛果堅固故云難壞。第二具足諸苦中有三：初顯十二緣相、二「如是」下結成苦聚、三「是中」下明緣體空彰有是倒。論中，於前初段內前之三支合為一分，二「於三界」下辨後九支及後二段合為一分，故為二段也。就前中亦二：初一句總、餘九句別。總中，凡情迷理沒於二執，故云心墮邪見。別中，惑業皆名邪見。釋有二義：一是彼品故，如惡趣業愚等；二如緣起六相相即無礙。上下文中，例同此釋。九中，初五屬無明支、次三是行支、後一是識支。前中，初三依法義妄計、後二於追求時心過故。前，中初是無明住地，迷覆法體，障其慧眼。論名蔽意，故云無明癡等。次二慢愛由癡，迷覆因果之義，妄計內外。初一於內執我，自高𣣋物名為憍慢，建我如幢、恒起名常，故云常立等；後一於外貪取，愛網自纏，故云墮在等。又上三句，初一癡使；二慢使；三「愛使」下二追求時過：一於可得處詐善外相生諂曲過、二於不可得處情忌在內生嫉妬過。又妬他內報、嫉他外財，由此生生卑賤鄙陋，是妬心為因。資生不足，嫉心為因。此釋經中而作後身生處因緣也。此經名慳嫉者，於已得生慳、可得生諂、不得生嫉。又由慳自財故資生不足、由嫉他身故身形賤陋。下三明業支，一總明三毒造業、後二別顯業相。初中，於樂受生貪、苦受生瞋、捨受生癡。捨翻前二故，云彼顛倒非迷。前二名為顛倒，由此三毒集起重業。下別中，初句內心思業、後句動身語業。前中，煩惱如風、思心如火，煩惱動心如風吹火，此思中始也。常令熾燃思之，終也。論云於怨恨時互相追念者，釋嫌恨吹心也。欲起報惡業者，釋熾燃也。二明起業者，從思發動身語業也。顛倒是煩惱，煩惱發業，業還與彼顛倒相應。謂作惡時迭相加害者，望殺業說。第九一種明識支，以識支亦是所引亦是能引。今取能引，以彼能持惑業種子，令四流不斷，染諸善業悉成有流。四流者，謂欲界中一切煩惱，除見及無明，名為欲流；色無色界一切煩惱，除見及無明，名有流；三界無明名無明流；三界見名見流。流者是流注不斷義。心意識名，有通有別。別言本識集起名心、末那審思為意、餘六了別為識；通則俱有，可知。言起種子者，有二義：一隨流造業，熏在本識，名起彼種；二由無明行能引識中五果種子，令隨業生，名起種子。今取後義，故云起也。第二段「於三界地」下辨後九支。於中論主分為三相：一自相等者，釋有二門：一約分位、二約隨義。分位者，自相者謂明現在因緣體狀故，同相者謂未來因緣同現在故。理實現在亦有生者等，未來亦有識名色等，今約分位分相故立二相。三顛倒相者，顯緣體實空，顯執有是倒。二約隨義者，一約從因生微細行相，是緣起自相；二約果相顯彰，緣起過患遍通果位，故云同相。猶如色法礙為自相，苦無常等為其共相。共猶同也。此亦如是，從生名色牙即生義，次第乃至有彼老死，過患同故。三緣實無我，妄取為倒。問：同相中，二支一向是果、一向現行，自相七支為現果、為因種？設爾何失？俱有過故。若取因種則不應言三界地生牙；若取現果則彼前四不異生等，後三復非所生果攝。答：此等竝是現生果位，却談因名以顯自相。就自相七支內，此中和合者，是論中共生義，亦是不離義。論分為三：一報相名色共阿梨耶識生者，謂名色支中有義通攝一切名言種子。阿梨耶即識支，通有三義：一依《雜集論》第四，以業種為識支故，屬能引識種入名支攝。是故此文前三支一處釋者，以俱是能引故，為四流等潤彼業種，及五果種轉為有故，令其生果，是故前言起心意識種子。由起彼種子，令三界地生苦報牙。二以本識種為識支故。《唯識》第八云「此中識種謂本識因。」是故此中識種及名色等，種為前惑，業引潤力，故起此種子令生苦果。三現行第八亦是識支。《唯識》第三引經證彼第八是識支故。是故此中因相云名色，不離本識故。謂此共識所生名色生，已依於現行第八，為彼執持，故名因相。理實此中識等五種，由前熏發同時而生，但依當來現起分位有次第故，說為前後，是故名為彼果次第相也。愛取有三雖非所生，然正生時具有此故，《唯識論》說生引同時，是此義也。問：此三相與《攝論》中本識三相何別？謂彼云「一自相，謂本識自體；二因相，謂種子識；三果相，謂異熟識。」答：此中三相與彼不同。彼中一本識從種生邊名為果、能持種邊說為因，此二無二名自相。今此明本識與能依和合名為報相。二顯能依無體，依於所依，故說此識名為因相，三能依相盡，唯所依轉，轉入彼位名為果，亦以本識轉為此果，是故漸略餘相皆盡，唯有識在。此上約始教。若約終教，即此本識是如來藏，初即與染和合、次即染法依真、後乃染不異真，故唯真轉。二「如是因緣」下結苦聚也。是中，「無我」下顯顛倒相，竝如論釋可知。第三「凡夫可愍」下明彼二顛倒，謂失樂不知、得苦不覺。第二「菩薩於此」下正起悲慈，先見苦生悲、後令得最上樂故生慈，此二皆與後智俱故，皆名智慧也。

Second, explaining the two minds of benevolence and compassion. Within this, there are two parts: first, explaining the three contemplations as the upāya for the two minds; second, from "immediately generates great compassion" onward, directly revealing the mental marks of the two minds that are generated. In the former, the three contemplations constitute three passages: first, true bliss is originally possessed, yet deluded estrangement is called "being separated [from it]"—benevolence arises from this; second, false suffering is originally empty, yet grasping through feelings is called "being endowed [with it]"—compassion arises from this; third, further failing to understand this gain and loss is called "those two inversions." Sentient beings being thus is exceedingly pitiable; [this] concludes both compassion and benevolence together. Another explanation: each of these three has two meanings. First, merely lacking other bliss is already pitiable, not to mention that this bliss is originally possessed by oneself, yet on the contrary one is far removed from it; second, merely causing them to be separated from bliss is already pitiable, not to mention that there is further suffering—even if suffering were real it would still be exceedingly pitiable, not to mention that it is originally false and vain, yet they vainly undergo it; third, regarding "those two inversions," if although there were no bliss and there were suffering, they naturally possessed the power of conscious awareness, there might be a time to reverse suffering and attain bliss; but due to the inversion of ignorance, while in substance possessing wondrous bliss they do not know to seek it, and then furthermore slander it saying there is no such thing, while falsely accommodating suffering, they do not know revulsion and departure, and then willingly endure the saṃsāra of false conceptualization. Because of this, the bodhisattva arouses deep and grave benevolence and compassion. In the first passage, "making such a reflection" and so on means that, relying on the preceding faith, one now reflects that the Dharma is extremely profound, and grieves that beings are not awakened; therefore one arouses compassionate pity. Among the ten, the first one is general: transcending feelings is called "profound," and the extreme of profundity is called "extremely." In the specific ones: first, separating from the falsely calculated mark of an actual grasped object is called "separation from marks"; this is revealed in terms of negation; second, the substance of true principle being tranquil is called "definiteness of dharma," and the tranquility of virtues and meanings numerous as the sands of the Ganges is called "definiteness of meaning," hence it is called "quiescent extinction"; third, the absence of the two selves is called "empty"; fourth, the absence of faculties, sense objects, and so forth is called "markless"; fifth, separating from the aspirations and seekings of grasping and rejection is called "wishless." If in terms of curing hindrances: in the treatise's differentiation, [false conceptualization] is the false imagination of the grasping mind; "mark" is the grasped mark of name and mark; "grasping and rejection" is the false mind desiring to grasp in agreeable circumstances of false objects and desiring to reject in disagreeable circumstances. The antidote to these three should be known as the three consecutive phrases. Furthermore, in the Foxing lun, these three gates of liberation cure the three hindrances of skin, flesh, and heart, as should be known. Also, in that treatise they are matched with the contemplation of the three non-natures, as should be known in sequence. Sixth, nature-pure and unmixed is called "undefiled"; seventh, generating inexhaustible virtues is called "immeasurable"; eighth, mutually benefiting both oneself and others is called "vast"; ninth, firm only after realizing the Buddha fruit over many kalpas is called "difficult to destroy." In the second, "being endowed with all sufferings," there are three parts: first, revealing the marks of the twelve links of dependent origination; second, from "thus" onward, concluding the mass of suffering; third, from "therein" onward, explaining that the substance of the conditions is empty, demonstrating that existence is an inversion. In the treatise, within the first passage above, the first three links are combined into one section; second, from "in the ground of the three realms" onward, explaining the latter nine links, together with the latter two passages, are combined into one section; thus they make two sections. In the first part there are also two: the first phrase is general, and the remaining nine phrases are specific. In the general one, worldly sentiments are deluded about the principle and submerged in the two attachments, hence it says "the mind falls into wrong views." In the specific ones, both affliction and karma are called wrong views. The explanation has two meanings: first, they are of that category, such as karmic ignorance in bad destinies; second, as with the six marks of dependent origination, they are mutually identical without obstruction. In the contexts above and below, they follow this same explanation. Among the nine: the first five belong to the link of ignorance, the next three are the link of formations, and the last one is the link of consciousness. In the first group: the first three are false reckonings based on dharma and meaning; the latter two are mental faults during seeking. In the former: the first is the dwelling ground of ignorance, deludedly veiling the substance of dharma and obstructing the eye of wisdom. The treatise calls it "obscured intention," hence it says "delusion of ignorance" and so on. The next two, conceit and craving, arise from delusion, deludedly veiling the meaning of cause and effect and falsely reckoning the internal and external. The first one grasps the self within, elevating oneself and scorning others, which is called arrogance; erecting the self like a banner and constantly arousing it is called "constant," hence it says "constantly erecting" and so on; the latter one greedily grasps outside, entangled by the net of craving, hence it says "falling into" and so on. Furthermore, of the above three phrases: the first is the anusaya of delusion; the second is the anusaya of conceit; the third, under "the anusaya of craving," are the two faults at the time of seeking: first, where [gain] can be obtained, feigning a good outward appearance gives rise to the fault of deviousness; second, where it cannot be obtained, harbored jealousy within gives rise to the fault of envy. Furthermore, envying another's internal retribution and being jealous of another's external wealth—because of this, in birth after birth one is base, vile, and ugly, with the envious mind as the cause; material requisites being deficient has the jealous mind as the cause. This explains the sūtra's phrase "and serves as the cause and condition for the rebirth state in a future body." In this sūtra it is called stinginess and envy: regarding what is already attained, stinginess arises; regarding what can be attained, deviousness arises; regarding what cannot be attained, envy arises. Furthermore, due to stinginess with one's own wealth, material requisites are deficient; due to envy of another's person, one's bodily form is lowly and base. The next three explain the link of karma: first, generally explaining the three poisons creating karma; second, specifically revealing the marks of karma. In the first: toward pleasant feeling craving arises, toward painful feeling hatred arises, toward neutral feeling delusion arises. Neutral feeling reverses the former two, hence it says "that inversion is not delusion." The former two are called inversions; by means of these three poisons, grave karma is accumulated. In the specific ones below: the first phrase is internal mental karma of volition, and the latter phrase is karma moving body and speech. In the former: afflictions are like wind, the volitional mind is like fire; afflictions moving the mind is like wind blowing fire—this is the beginning of volition. Constantly making it burn ablaze is the end of volition. The treatise says: "In times of grudge and resentment, mutually recollecting each other" explains "resentment and hatred blowing the mind"; "wishing to arouse the retribution of evil karma" explains "burning ablaze." Second, explaining the initiation of karma: from volition, karma of body and speech is initiated. Inversion is affliction; affliction initiates karma, and karma in turn corresponds with that inversion. "When committing evil, mutually harming one another" is said in regard to the karma of killing. The ninth single one explains the link of consciousness, because the link of consciousness is both that which is projected and that which projects. Here we take that which projects, because it can hold the seeds of affliction and karma, causing the four floods to be uninterrupted and defiling all wholesome karma so that it all becomes accompanied by outflows. As for the four floods: all afflictions in the desire realm, excluding views and ignorance, are called the flood of desire; all afflictions in the form and formless realms, excluding views and ignorance, are called the flood of existence; the ignorance of the three realms is called the flood of ignorance; the views of the three realms are called the flood of views. "Flood" has the meaning of flowing without interruption. As for the names citta, manas, and vijñāna, there are general and specific [usages]: specifically speaking, the fundamental consciousness accumulating is called citta, manas deliberates and reflects as manas, and the remaining six discriminate as vijñāna; generally, all are possessed [by each], as can be known. Saying "arousing seeds" has two meanings: first, following the flood to create karma, perfuming into the fundamental consciousness, is called arousing those seeds; second, due to ignorance and formations being able to project the seeds of the five results within consciousness, causing them to be born in accordance with karma, is called arousing seeds. Here we take the latter meaning, hence it says "arousing." The second section, from "in the ground of the three realms" onward, explains the latter nine links. Within this, the treatise master divides them into three marks: first, self-mark, etc., explained through two approaches: first, in terms of temporal state; second, in terms of consequential meaning. In terms of temporal state: the self-mark explains the substantial condition of present causes and conditions; the common mark explains future causes and conditions being the same as the present. In true principle, the present also has birth, etc., and the future also has consciousness, name-and-form, etc.; now, distinguishing the marks in terms of temporal state, two marks are established. Third, the inverted mark reveals that the substance of conditions is truly empty, demonstrating that grasping at existence is an inversion. Second, in terms of consequential meaning: first, the subtle mental marks produced from causes are the self-mark of dependent origination; second, the manifestation through the marks of result, with the faults of dependent origination universally pervading the stage of results, is called the common mark. Just as resistance is the self-mark of material form, while suffering, impermanence, and so forth are its common marks—"common" means the same. This is also like that: from the sprout of name-and-form being born, which is the meaning of birth, in sequence up to having that aging-and-death, the faults are identical. Third, the conditions are truly without self, yet falsely grasping [a self] is an inversion. Question: In the common mark, the two links are definitively results and definitively actual manifestations; are the seven links of the self-mark actual results, or causal seeds? If so, what fault is there? Because both have faults. If taking causal seeds, then it should not say "sprouts grow in the ground of the three realms"; if taking actual results, then those former four would not differ from birth and so forth, and the latter three would not be subsumed under results produced. Answer: All of these are stages of presently born results, but speak retroactively of causal names to reveal their self-marks. Within the seven links of the self-mark: "conjunction" here is the meaning of "co-arising" in the treatise, and also the meaning of "not being separated." The treatise divides it into three: first, the retribution mark of name-and-form co-arising with the ālaya-consciousness means that within the link of name-and-form there is a sense of universally subsuming all seeds of nominal expressions. Ālaya is the link of consciousness, which generally has three meanings: first, relying on the fourth chapter of the Samuccaya, taking karmic seeds as the link of consciousness, it belongs to the seeds of consciousness that can project, subsumed under the link of name. Therefore, the reason why the first three links of this text are explained in one place is that both are that which projects, being moistened by the four floods, etc., so that those karmic seeds and the seeds of the five results transform into existence, causing them to generate results; therefore, it previously spoke of "arousing the seeds of citta, manas, and vijñāna." Through arousing those seeds, sprouts of painful retribution are caused to grow in the ground of the three realms. Second, because the seeds of the fundamental consciousness are taken as the link of consciousness: the eighth fascicle of the Vijñaptimātratā says, "Here, the seeds of consciousness refer to the cause of the fundamental consciousness." Therefore, here the seeds of consciousness, name-and-form, and so forth are seeds [drawn forth] by the power of projection and moistening from preceding affliction and karma, hence these seeds are aroused to generate the fruit of suffering. Third, the actively manifesting eighth [consciousness] is also the link of consciousness: the third fascicle of the Vijñaptimātratā cites a sūtra to prove that the eighth is the link of consciousness. Therefore, here the causal mark says that name-and-form is not separated from the fundamental consciousness, meaning that once this name-and-form produced together with consciousness is born, it relies on the actively manifesting eighth [consciousness] and is appropriated and held by it; hence it is called the causal mark. In true principle, here the five seeds of consciousness, etc., are produced simultaneously through previous perfuming; only by relying on the sequence of their future active manifestation are they spoken of as before and after; therefore, it is called the mark of sequential results of those [causes]. Although craving, grasping, and existence are not what is produced, nevertheless when precisely being born they possess these; when the Vijñaptimātratā-śāstra says that birth and projection are simultaneous, it is this meaning. Question: What is the difference between these three marks and the three marks of the fundamental consciousness in the Mahāyānasaṃgraha? For it says: "First, the self-mark refers to the substance of the fundamental consciousness; second, the causal mark refers to the seed-consciousness; third, the result-mark refers to the vipāka-consciousness." Answer: The three marks here are different from those. There, the single fundamental consciousness, from the aspect of being born from seeds, is called the result, and from the aspect of holding seeds, is spoken of as the cause; these two being non-dual is called the self-mark. Here, explaining that the fundamental consciousness is conjoined with that which relies on it is called the retribution mark. Second, revealing that what relies has no substance and relies on that which is relied upon, this consciousness is spoken of as the causal mark. Third, the marks of what relies are exhausted and only that which is relied upon operates; operating into that stage is called the result, and with the fundamental consciousness transforming into this result, the remaining marks are gradually simplified and exhausted, leaving only consciousness. The above is according to the initial teaching. If according to the final teaching, this very fundamental consciousness is the tathāgatagarbha: initially it is conjoined with defilement; next, defiled dharmas rely on the true; finally, defilement is not different from the true, hence only the true operates. Second, from "such causes and conditions" onward concludes the mass of suffering. Therein, from "non-self" onward reveals the inverted mark, all of which can be known as explained in the treatise. Third, from "worldly people are pitiable" onward explains those two inversions, namely, losing bliss without knowing it and gaining suffering without being aware of it. Second, from "the bodhisattva, regarding this" onward directly arouses compassion and benevolence: first seeing suffering, compassion arises; afterward, causing them to attain the supreme bliss, benevolence arises. Since both are accompanied by subsequent wisdom, both are called wisdom.