華嚴經探玄記 12.30

12.30

第二清淨分中有三：初總、次別、後結。總中亦三：初於佛家轉有勢力、二得內法、三謂十智教化成就，此三皆以後釋前可知。又初地即生在佛家，然前三地是世間，此地出世，故云於如來家轉有勢力也。又論釋云依止多聞智究竟者，此釋轉有義，謂依前三地多聞之解，得此四地出世間慧，名智究竟。理實亦依前地禪定，以教化之智依前所聞法，故偏舉之。論云除滅智障攝勝故者，此釋勢力義，謂除前地分別解心名除智障，亦是滅當地所斷所知障也。得此四地殊勝之慧，故云攝勝。二釋內法中，論云此如是淨勝等者，牒前以釋也，謂淨牒除障、勝牒攝勝，並於佛家得故。如來自身等者，當相釋也，有三句：初就人顯法，名為內法，即顯如來自身所具之法；二以辨法成人，故名此法為如來法，故云以是諸法顯示如來；三「謂十種」下釋十智教化，謂此智與四地證智法明一體無異，得無前後，故云同時得。此與所觀法明同時，非與觀察同時。十中論攝為四：初心不退者，論釋自住處畢竟智，謂大乘法是菩薩住處，住於大乘心不退轉名畢竟智。二於三寶等者，同敬三寶畢竟，謂於三寶同信不壞故云畢竟。三「修習」下二句明真如智，即二無我正證智也，一觀蘊等生滅流轉本無人我、二觀蘊等法亦本來不生是法無我。四「常修習」下六句是分別所說智，即後得世俗智也。攝為二，謂染、淨。或為三，謂一染、二染淨、三淨。或為四，初二句依正二報是苦諦，以隨煩惱生故；次句中半句生死，論名世間，即是集諦，故云以何煩惱；次半句涅槃，即是滅諦，故云所有淨；後三句是道諦，故云隨所淨。又初中以煩惱等順感器世間故，眾生世間皆從業等因生，故云同因也。次分別生死涅槃者，是集滅二諦，亦是染淨雙觀，雖全體不二，而兩法不雜，故云分別也。下三句道諦，亦隨順涅槃淨法，故云隨所淨。一於佛世界中教化眾生，成菩薩自業差別，故云修習眾生業差別，謂於眾生成己差別之業。二前際是生死染法、後際是涅槃淨法，故云煩惱染及淨也。三於前際染中不見一法可損，以其即空故；後際淨中不見一法可增，以其性滿故。又釋：前觀前後際平等，今觀現在世常滅無所有也。行是十智教眾生故，即知於如來家轉有勢力也。

In the second section on purification, there are three parts: first, general; next, specific; and finally, the conclusion. In the general part there are also three: first, becoming ever more empowered in the family of the Buddha; second, attaining the internal dharmas; third, accomplishment through the teaching and transforming of the ten wisdoms. These three can all be known by using what follows to explain what precedes. Furthermore, on the first bhūmi one is already born into the family of the Buddha; however, the preceding three bhūmis are mundane, whereas this bhūmi is supramundane, and therefore it says, 'becoming ever more empowered in the family of the Tathāgata.' Furthermore, the treatise explains, 'relying on the culmination of the wisdom of extensive listening.' This explains the meaning of 'ever more': relying on the understanding gained from extensive listening on the preceding three bhūmis, one attains the supramundane wisdom of this fourth bhūmi, which is called the culmination of wisdom. In reality, it also relies on the dhyāna-concentrations of the preceding bhūmis, but because the wisdom that teaches and transforms relies on the dharmas previously heard, it is singled out here. The treatise states: 'Because eliminating the cognitive obstacle subsumes supremacy.' This explains the meaning of 'empowerment': eliminating the mind of discriminative understanding of the preceding bhūmis is called eliminating the cognitive obstacle, and it is also eradicating the cognitive obstacle abandoned on this very bhūmi. Attaining the exquisite wisdom of this fourth bhūmi is called 'subsuming supremacy.' In the second part, explaining the internal dharmas, the treatise states: 'These such purifications and excellences...' This repeats the preceding text to explain it: 'purification' repeats the elimination of obstacles, and 'excellence' repeats subsuming supremacy, and both are attained in the family of the Buddha. 'The Tathāgata's own body...' explains it in terms of its characteristics, having three phrases: first, revealing the dharma with reference to the person, it is called the internal dharma, which reveals the dharmas possessed by the Tathāgata's own body; second, distinguishing the dharma to complete the person, this dharma is therefore called the Tathāgata's dharma, and hence it says, 'by means of these dharmas the Tathāgata is manifested'; third, from 'namely, ten kinds...' downward, it explains teaching and transforming with the ten wisdoms, meaning that this wisdom and the illumination of the realization-wisdom of the fourth bhūmi are of one identical essence without difference, attained without earlier or later, and hence it says 'attained simultaneously.' This is simultaneous with the illumination of dharmas that is contemplated, not simultaneous with the contemplation itself. Among the ten, the treatise subsumes them into four: first, 'the mind not regressing': the treatise explains this as the ultimate wisdom of one's own dwelling place, meaning that the Mahāyāna dharma is the bodhisattva's dwelling place; dwelling in the Mahāyāna with an irreversible mind is called ultimate wisdom. Second, 'regarding the Triratna...': reverence toward the Triratna is ultimate, meaning that faith in the Triratna is unified and indestructible, hence called 'ultimate'. Third, from 'cultivating...' downward, two phrases explain the wisdom of suchness, which is the wisdom of the direct realization of the two kinds of selflessness: the first contemplates that the arising, perishing, and transmigration of the aggregates and so forth are originally devoid of a personal self; the second contemplates that dharmas such as the aggregates are also fundamentally unarisen, which is the selflessness of dharmas. Fourth, from 'constantly cultivating...' downward, six phrases are the wisdom of distinguishing what is taught, which is the subsequently attained conventional wisdom. This can be subsumed into two: defilement and purity. Or into three: first, defilement; second, defilement and purity; third, purity. Or into four: the first two phrases on dependent and direct retributions are the truth of suffering, because they arise in accordance with afflictions; the first half-phrase of the next phrase on saṃsāra, which the treatise calls 'the mundane', is the truth of the origin, hence it says 'by which afflictions'; the second half-phrase on nirvāṇa is the truth of cessation, hence it says 'all that is purified'; the latter three phrases are the truth of the path, hence it says 'in accordance with what is purified.' Furthermore, in the first, because afflictions and so forth conformably induce the receptacle world, and the sentient-being world is entirely produced from causes such as karma, it says 'having the same cause.' Next, distinguishing saṃsāra and nirvāṇa constitutes the two truths of origin and cessation, and is also the concurrent contemplation of defilement and purity: although completely non-dual in their entirety, the two dharmas are not intermingled, hence called 'distinguishing.' The three phrases below are the truth of the path, and also conform to the pure dharmas of nirvāṇa, hence it says 'in accordance with what is purified.' First, in the Buddha-worlds, teaching and transforming sentient beings accomplishes the differences of the bodhisattva's own karma, hence it says 'cultivating the differences in the karma of sentient beings'—meaning that in relation to sentient beings one completes one's own differentiated karma. Second, the previous limit is the defiled dharma of saṃsāra, and the latter limit is the pure dharma of nirvāṇa, hence it says 'the defilements of affliction and purity.' Third, in the defilement of the previous limit, one does not see a single dharma that can decrease, because it is identical to emptiness; in the purity of the latter limit, one does not see a single dharma that can increase, because its nature is complete. Another explanation: previously one contemplated the equality of the earlier and later limits; now one contemplates the present world as constantly ceased and non-existent. Practicing these ten wisdoms to teach sentient beings, one thereby knows that one 'becomes ever more empowered in the family of the Tathāgata.'