華嚴經探玄記 12.12.3

12.12.3

後二中，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：若爾，前護小心中，已知如來智慧有大勢力能救眾生，何故今言以何拔濟？ 答：前雖見佛智能救，佛果在當，未可現用，謂於佛智外更有餘法能救濟不？ 故云以何方便也。 簡小涅槃同彼化城，非為究竟，故云畢竟之樂。 第四正知方便中，若具有五法四對，論攝為三。 言五者，一無礙解脫慧、二如實智、三無行慧、四禪定、五聞慧。 四對者，一依聞得禪、二依禪發慧、三依慧得實、四依實智得無礙慧。 攝為三者，初一窮盡佛果，名證畢竟盡； 末後聞慧，名為第三彼起依止行； 中間三種，名起上上證畢竟盡。 以此三種皆有下，從他起上，能起他漸增至佛，故攝為一名上上等。 然此五中，初唯所起、後唯能起、中間通二故合為一。 此經中如實智內略無不離之言，無行慧中略無不離禪方便，餘如論釋應知。 自相是現量境、同相是比量境，皆有緣造名行，證空捨此名無行慧。 此是四地法。 此地但得彼慧光明，故名明地，例如地前明得定等。 言勝進禪者，小乘中淨禪有四：一退分、二住分、三勝進分、四決定分。 今即是此第三勝進，以望前趣地方便中禪說此為勝也。 言決定者，是決定分，謂於他四地決定向故。 言自智觀者，簡異所生慧明，是此地菩薩知觀故也。 餘如論知。 第五攝修方便中，初牒前起後，謂前為救度已發大精進，今此正知所聞法要，勇猛追求，故名求法轉加精勤。 此是總句。 二「日夜」下別顯，於中有二：初明求行、二「菩薩如是方便」下顯重法心成，亦即初顯聞慧、後明聞慧因。 前中，此十一法中，或總約所受，唯教與義，謂初五求教法，餘並義。 或約所成，具成三慧，謂初五聞慧法、次一思慧法、餘五修慧法。 依是義故，論主釋名云「隨聞思修，照法顯現，故名明地。 」或約所求法體有四：初五求教法； 次三求理法； 後三求行法，略無果法，以彼非是正所行故。 論中，如前說者，次前段論文未說教義是也。 一日夜聽等，以無慢怠心故。 二聞法喜悅，無妬忌心故。 三愛法聞義，無折伏他心故。 四依法者，依大乘教，自見正取不忘失故，謂自悟不由他也。 五順法者，依披讀習誦，順聖言故。 六滿法者，靜處思惟，義圓滿故。 七辨法者，順教宣明，為他說故。 八究竟法者，依定修行故，謂此三地以定成為究竟也。 九歸法者，謂求四地已上出世間無漏智法故。 十求法者，求後諸地大悲攝生法故。 論經無此句。 十一隨順法者，求八地已上無功用行法，隨順能起佛果解脫無礙智故。 此十一中，初二示現常懃行故，是此地能求法行也。 「喜法等」下正修行故，是所求法行也。 第二重法之中二：先明能求法因、二「又如所聞」下顯所求行因。 又亦前求法、後思義。 前中論云彼常勤行以何為因者，問能求法行之因也。 云敬重等，略答為重法為因起求法行，敬重極故，名畢竟盡也，是故不惜身財等也。 文中重法校量，略舉十事：一輕寶重法，於中初至不生難想，為法捨財； 二但於說等，重人輕寶。 二「為求」下能捨內外。 於中，初總、「國土」下別。 別中，初外，前遊財易捨、國宅難，故次辨之。 論中名財所得處也。 「妻妾」下內，論名財所為者，是妻等也。 國外財易捨、妻等難，故次辨也。 三「又為」下盡敬給使，經云乃至以身而為床座等。 論名及彼所為者，是前內外所為，謂自身也。 餘物易捨、己身難，故次明也。

Regarding the latter two [sections]: as for the cause for generating vigor, seeing that the Buddha's wisdom possesses benefit and can rescue sentient beings, one therefore relies on this to give rise to great vigor and cultivate its causal practices. The treatise says: "Because one is able to cultivate that path, and because deep mindfulness is the cause, one is able to skillfully transform sentient beings." Second, regarding marking the direction toward upāya, the treatise says: "One relies on the Tathāgata's wisdom to rescue and deliver sentient beings." This means that it is named so because it reveals and generates the practice that gathers through upāya. Third, regarding contemplating and seeking upāya: regarding "sentient beings falling into suffering," the treatise sūtra also includes "karma." Question: Earlier, in the ten rescue-and-deliverance resolves, one rescued and delivered them from the points of affliction, karma, and suffering by means of the three trainings; why is it now asked: "By what upāya can one pull them out and save them?" Answer: Earlier, one knew the methods of deliverance such as the precepts, but did not yet know what wisdom to use to be able to bestow these methods. Question: If so, earlier in guarding against a narrow mind, one already knew that the Tathāgata's wisdom possesses great power and can rescue sentient beings; why is it now asked: "By what can one pull them out and save them?" Answer: Although one previously saw that the Buddha's wisdom can rescue them, the Buddha-fruit is in the future and cannot yet be applied in the present. One wonders whether outside of the Buddha's wisdom there is still another dharma that can rescue and save them or not; therefore it asks, "By what upāya?" Distinguishing it from the small nirvāṇa, which is identical to that conjured city and not ultimate, it therefore says "ultimate bliss." Fourth, regarding correctly knowing upāya: if complete, there are five dharmas and four pairs, which the treatise subsumes into three. As for the "five," they are: first, wisdom of unimpeded liberation; second, knowledge of reality; third, non-active wisdom; fourth, dhyāna-concentration; and fifth, wisdom born of hearing. As for the "four pairs": first, relying on hearing to obtain dhyāna; second, relying on dhyāna to generate wisdom; third, relying on wisdom to attain reality; fourth, relying on knowledge of reality to obtain unimpeded wisdom. As for subsuming them into three: the first fully exhausts the Buddha-fruit, named "realizing the ultimate exhaustion"; the last, the wisdom born of hearing, is named the third, "practices on which that [arising] relies"; the middle three are named "generating the ever-higher realization of the ultimate exhaustion." Because each of these three has that which is lower, arising from others toward the higher, and can generate others progressively up to the Buddha, they are subsumed into one and named "ever-higher," etc. However, among these five, the first is exclusively that which is generated, the last is exclusively that which can generate, and the middle three partake of both; hence they are combined into one. In this sūtra, within the "knowledge of reality," the words "not apart from" are abbreviated and absent; within the "non-active wisdom," "not apart from the upāya of dhyāna" is abbreviated and absent; the rest should be understood as explained in the treatise. Specific characteristics are the objects of direct perception, and common characteristics are the objects of inferential cognition; both involve conditioned fabrications and are called "activity"; realizing emptiness and relinquishing this is called "non-active wisdom." This is the dharma of the fourth bhūmi. On this bhūmi, one merely obtains the radiance of that wisdom, hence it is called the Radiance-producing Bhūmi (Prabhākarī), just as prior to the bhūmis there is the concentration of obtaining radiance, etc. As for "superior progress dhyāna": in the Hīnayāna, there are four pure dhyānas: first, the falling-away portion; second, the remaining portion; third, the superior-progress portion; and fourth, the decisive portion. Here it is this third, the superior-progress portion, spoken of as superior in comparison to the dhyāna within the previous upāya of proceeding to the bhūmi. As for "decisive," it is the decisive portion, meaning decisive direction toward that fourth bhūmi. As for "contemplation by one's own wisdom": this distinguishes it from the clarity of wisdom that is produced, because it is the contemplation known by the bodhisattvas of this bhūmi. The rest is to be known from the treatise. Fifth, regarding the upāya of gathering cultivation: first, recapitulating the previous to introduce the subsequent, meaning that previously, for the sake of rescue and deliverance, one had already generated great vigor, and now, having correctly known the essential dharmas that were heard, one courageously pursues them; therefore it is said that "seeking the Dharma, one adds further diligence." This is the general statement. Second, from "day and night" downward, it specifically reveals it, wherein there are two parts: first, explaining the practice of seeking; second, from "when the bodhisattva has such upāya" downward, revealing that the mind venerating the Dharma is perfected; this is also first revealing the wisdom born of hearing, and subsequently explaining the cause of the wisdom born of hearing. In the former part: among these eleven dharmas, if considered generally in terms of what is received, there are only teaching and meaning; that is, the first five seek the dharmas of teaching, and the remaining are all meaning. Or, if considered in terms of what is accomplished, they fully accomplish the three wisdoms: the first five are the dharmas of the wisdom born of hearing, the next one is the dharma of the wisdom born of reflection, and the remaining five are the dharmas of the wisdom born of cultivation. Relying on this meaning, the author of the treatise explains the name, saying: "In accordance with hearing, reflection, and cultivation, it illuminates dharmas and makes them manifest; hence it is called the Radiance-producing Bhūmi." Or, if considered in terms of the essence of the dharmas sought, there are four: the first five seek the teaching dharmas; the next three seek the principle dharmas; the last three seek the practice dharmas; the result dharma is omitted, because it is not what is directly practiced. In the treatise, "as previously stated" refers to the treatise passage immediately preceding that had not yet stated teaching and meaning. 1. Listening day and night, etc., because of being free from pride and indolence. 2. Hearing the Dharma with joy, because of having no envy. 3. Loving the Dharma and hearing the meaning, because of having no intention to subjugate others. 4. Relying on the Dharma: relying on the Mahāyāna teaching, seeing for oneself and apprehending correctly without forgetting; meaning self-awakening without depending on others. 5. Conforming to the Dharma: relying on opening, reading, studying, and reciting, conforming to the noble words. 6. Fulfilling the Dharma: reflecting in a secluded place, so that the meaning is fulfilled. 7. Discerning the Dharma: proclaiming and explaining in accordance with the teaching, expounding it for others. 8. Ultimate Dharma: cultivating based on dhyāna-concentration, meaning that this third bhūmi takes concentration as the ultimate accomplishment. 9. Taking refuge in the Dharma: meaning seeking the supramundane, undefiled dharmas of wisdom of the fourth bhūmi and above. 10. Seeking the Dharma: seeking the dharmas of great compassion to gather sentient beings in the subsequent bhūmis. This sentence is absent in the treatise sūtra. 11. Adapting to the Dharma: seeking the dharmas of effortless practice of the eighth bhūmi and above, adapting to and being able to generate the unobstructed wisdom of liberation of the Buddha-fruit. Among these eleven, the first two show constant and diligent practice, which is the practice of being able to seek the Dharma on this bhūmi. From "rejoicing in the Dharma, etc." downward, it is correct cultivation, which is the practice of the dharmas sought. In the second part, on venerating the Dharma, there are two: first, explaining the cause of being able to seek the Dharma; second, from "moreover, as heard" downward, revealing the cause of the practices sought. Alternatively, the former is seeking the Dharma, and the latter is reflecting on the meaning. In the former part, the treatise says: "What is the cause of that constant diligent practice?" This asks for the cause of the practice of being able to seek the Dharma. It says "respect and venerate," etc., answering briefly that taking veneration of the Dharma as the cause gives rise to the practice of seeking the Dharma; because respect and veneration are extreme, it is called "ultimate exhaustion," and therefore one does not begrudge body, wealth, etc. In the text, weighing the veneration of the Dharma briefly presents ten matters: 1. Disregarding treasures and venerating the Dharma, wherein from the beginning up to "not giving rise to thoughts of difficulty," one renounces wealth for the sake of the Dharma; second, "merely toward the speaker," etc., venerating the person and disregarding treasures. 2. From "for the sake of seeking" downward, being able to renounce internal and external. Therein, first is general, and from "realm" downward is specific. Within the specific: first, the external; previously movable wealth was easy to renounce, but realm and residence are difficult, so they are discerned next. In the treatise, it is called "the place from which wealth is acquired." From "wives and concubines" downward is internal; what the treatise calls "that for the sake of which wealth is [acquired]" are wives and so forth. Outside realm and external wealth are easy to renounce, but wives and so forth are difficult, so they are discerned next. 3. From "moreover, for the sake of" downward, exhausting respect in attendance and service; the sūtra says: "even using one's own body as a couch and seat," etc. What the treatise calls "and that for the sake of which they are [sought]" is that for the sake of which the previous internal and external were [sought], namely one's own body. Other things are easy to renounce, but one's own body is difficult, so it is explained next.