華嚴經探玄記 13.10

13.10

第二正說分中，論同前地科為三分，但前却為異，謂前地趣地方便及初住地同名勝慢對治，此中初住地入不住道行勝攝，以漸勝故。初勝慢對治者，以前五地觀四諦法染淨相故名取染淨障，是故十平等通觀一切法平等也。文中有三：初牒前起後、二「何等」下正顯十行、三「如是」下結行入地。就正顯中，此十平等分以為三：初八以無破有、次一以有破無、後一有無雙破。又初一是總、餘九為別。前中言一切法者，論名十二入為一切，以蘊中不攝無為法故，界處攝盡故。初十二處解一切法，以根塵境識此皆不離三無性故，是故云無性故平等。論經名無相者，無性相也故，論二十二入一切法自性無相平等故。下九別中，論主立九種相對治現無相。初一句明十二入自相，但是妄想所作，實無所有，故云無相。論經名無想者，為明彼相即是想故，云無想也。二外疑云：既所取唯想，可說相空；想能現相，想應是有，論云「念展轉行相，謂念猶想也。」釋：意明此想念還依妄相，展轉無體，故云無生平等也。餘經云「從心想生，與心作相和合而有，共生共滅同無有住。」此之謂也。三疑云：既說想相展轉互依，是則諸法生成建立豈是空邪？釋：明相依想故所取不成，想還依相能取不立，互依兩壞故云無成平等也。此上破於迷苦諦執。四疑云：苦是所生，可說為空；集諦能生，豈非是有？論云「染相故。」釋：明惑業本寂，自性離故，云平等也。此文在第八句，准論應在此處，故此辨耳。五疑云：苦集染法，可說為空；滅道淨法，豈非是有？論云「淨相故。」釋：明染法既空，無染可翻，不可說淨，故云本來淨也。上來遣相。六疑云：若染淨俱空，即不應起種種言說；既有名言，明知即有所目之義。論云「分別相者名言分別也。」釋云：但名依義立、義由名現，觀彼義因不見名果，又觀名果不見義因，為此世間有得名不得義、有得義不得名，故知尋名取義俱是妄想戲論，故云無戲論平等。七疑云：若染淨名義一切皆空，何故菩薩捨染求淨？既有取捨，豈無諸法？又云妄法既空，即驗真理是可證取。論云「出沒相者，淨法可取名出、染法可捨名沒。」釋：明妄法即空，無可捨離。真理離念不可取得，故云無取捨故平等也。《攝論》云「若於生死非捨非不捨，若於涅槃非得非不得。」又《維摩》云「若達生死性即是涅槃，於其中不取不捨者，是為入不二法門。」是此義也。八疑云：上起真妄有見，故以無破之。若爾，斷無二諦，應當正理。論云「我非有相。問：此我非有，豈非正理，何故以為所治之相？答：以取此我非有之相，同斷滅無，故是失也。」釋：如幻緣起不礙存故，不同斷滅，故云以幻等故平等也。九疑云：我先取有即破為無，我復取無復說幻有，是故我今取亦有亦無，應正道理。論云「成壞相者，成是有相、壞是無相。」釋：有二途。云我前破汝謂有故說無，非謂法體實是無。破汝執無故說有，非謂法體如情有。是故正理非是有無，故云有無不二故平等也。一云我前說無，是不異有之無，故非無。又我前說有，是不異無之有，故非有。是故離無無別有可與無為二，離有無別無可與有為二，故云有無不二故平等。此中非是有無互遣名為不二，亦非有無合名為不二，亦非總無有無名不二，但是有則是無、無則是有故名不二，思之可見。三結行入地中，初總結入位、二「菩薩如是」下別結。別結中，如是觀等，牒前所觀十平等法觀。言能忍者，忍受正理，遠離障垢故。又忍證深理無分別想，故名忍也。隨順者，謂此觀智隨順平等真如法故。明利者，能對治微細慢故。前四五二地亦同得順忍，除障未細，不名明利。以四地所除解法慢障最麁故，得耎品順忍。耎猶下也。五除身淨慢，中故得中品忍。此取染淨法分別，慢最細故得上品忍，故名明利。下品能對治上品所治，乃至上品能對治下品所治，障治相翻理必然故。言無生忍未現前者，以七八地上是無生忍位，此地非彼，故云未現。然順彼忍，故名順也。理實初地亦得無生，為寄五忍以配諸地，故作是說。謂地前名伏忍、初二三地寄在世間名為信忍、四五六地寄二乘位名為順忍、七八九地是菩薩位名無生忍、十地及佛地因果究竟名寂滅忍。此地是順忍中上品，故名明利。勝慢對治竟。第二「是菩薩」下明不住道行勝。於中有二：先就初住地以明不住行、二「作是念」下就正住地以明不住。前地劣故，唯正住地方名不住；此地勝故，初住地即明不住。就初住中二：初觀一切等，牒前起後；二大悲等，正現不住。論經四句，初三明能觀之心、後一所觀生滅，此經略無大悲滿足。然此三心，釋作六重：一辨相者，愍心創起故云悲首；論中以殊勝大悲攝三世眾生故也。二求果愍至稱為增長，又上求佛果名為增長；論中以於所知緣起令智清淨，即此淨智為佛果本故也。三厭離有為心。論中觀一切種微細因緣以生厭離，緣觀細極故云滿足。二明次第者，乘前觀空便念眾生虛妄所纏，故先起悲；以悲念故，求佛果智以益眾生；次起增長佛智，必由離過而成，是故末後起觀緣生過患終極。三約二利者，初一利他、後二自利。四約二護者，前二護小乘，一護狹心、二護小心；後一護煩惱。五約因果者，初後攝因，中一求果。六約不住者，初一不住涅槃，後一不住生死，中一俱無所住。就所觀生滅中，十二緣生順生逆滅，故云觀世間生滅。此是總觀。下以十門別觀彼法，可知。

In the second section, the main exposition, the treatise divides it into three parts as in the previous bhūmis, but with an inversion: in the previous bhūmi, the upāya for approaching the bhūmi and initial abiding in the bhūmi were together called the antidote to superior conceit, whereas here initial abiding in the bhūmi is subsumed under the superior practice of the unconditioned path, because of its gradual superiority. First, as for the antidote to superior conceit: because in the previous five bhūmis one contemplated the defiled and pure characteristics of the truths of suffering and its arising, it was called the obstacle of grasping defilement and purity; therefore, the ten equalities universally contemplate the equality of all phenomena. Within the text there are three parts: first, restating what came before to introduce what follows; second, from "What are they?" onward, directly revealing the ten practices; third, from "In this manner" onward, concluding the practices and entering the bhūmi. Within the direct revelation, these ten equalities are divided into three: the first eight destroy existence by means of non-existence; the next one destroys non-existence by means of existence; the last destroys both existence and non-existence. Moreover, the first is general, and the remaining nine are specific. In the first, as for "all phenomena," the treatise designates the twelve āyatanas as "all," because unconditioned phenomena are not included in the aggregates, whereas the realms (dhātus) and bases (āyatanas) subsume them completely. First, the twelve āyatanas explain all phenomena, because sense faculties, dusts, objects, and consciousnesses are all not separate from the three non-natures; therefore it says, "equal because of having no nature." In the treatise text it is called "signless" because it lacks nature and characteristics; therefore the treatise says that because the twelve āyatanas, all phenomena, have an intrinsic nature that is signless, they are equal. In the nine specific ones below, the author of the treatise establishes nine kinds of characteristics to be countered to reveal signlessness. The first phrase explains that the individual characteristic of the twelve āyatanas is merely produced by false imagination and has no real existence, hence it says "signless." The treatise text calls it "not thought" in order to clarify that those characteristics are precisely thought, hence it says "not thought." Second, an external objection asks: "Since what is grasped is merely thought, one may say that characteristics are empty; but thought can manifest characteristics, so thought should exist." The treatise says: "'Characteristics of sequential mental activity,' meaning that mindfulness is like thought." Explanation: the intent is to clarify that this thought and mindfulness still rely on false characteristics; mutually sequential, they lack essence, hence it is called "equal because of being unproduced." Another sūtra states: "Arising from mental thoughts, it forms characteristics with the mind and exists in harmony; arising together and perishing together, they equally have no abiding." This is what it refers to. Third, an objection asks: "Since it is said that thoughts and characteristics are mutually dependent, then how could the production, completion, and establishment of phenomena be empty?" Explanation: it clarifies that because characteristics rely on thought, what is grasped is not established; thought still relies on characteristics, so the grasper is not established. Mutually reliant, both are destroyed, hence it is called "equal because of being unformed." The above destroys attachment resulting from delusion regarding the truth of suffering. Fourth, an objection asks: "Suffering is what is produced, so it may be said to be empty; but the truth of the cause of suffering can produce it, so how could it not exist?" The treatise says: "Because of the characteristic of defilement." Explanation: it clarifies that defilements and karma are fundamentally quiescent, free by their intrinsic nature, hence it is called "equal." This text is in the eighth phrase; according to the treatise it should be here, which is why it is distinguished here. Fifth, an objection asks: "Suffering and its cause are defiled phenomena, so they may be said to be empty; but cessation and the path are pure phenomena, so how could they not exist?" The treatise says: "Because of the characteristic of purity." Explanation: it clarifies that since defiled phenomena are already empty, there is no defilement to overturn and one cannot speak of purity, hence it is called "fundamentally pure." The preceding dispels characteristics. Sixth, an objection asks: "If both defilement and purity are empty, then various verbal expressions should not arise; since there are words and names, one clearly knows that there are referents designated by them." The treatise says: "'Characteristics of discrimination' refers to discrimination by names and words." Explanation: names are established based on referents, and referents are manifested through names; contemplating the cause of the referent, one does not see the result of the name, and contemplating the result of the name, one does not see the cause of the referent. For this reason, in the world some attain the name without attaining the referent, and some attain the referent without attaining the name; thus one knows that pursuing names to grasp referents is entirely false imagination and proliferation, hence it is called "equal because of being without proliferation." Seventh, an objection asks: "If defilement and purity, names and referents, are all empty, why do bodhisattvas abandon defilement and seek purity? Since there is grasping and abandoning, how could phenomena not exist? Furthermore, since false phenomena are empty, this verifies that true principle can be realized and grasped." The treatise says: "As for 'characteristics of emergence and submergence,' pure phenomena can be grasped, which is called 'emergence,' and defiled phenomena can be abandoned, which is called 'submergence.'" Explanation: it clarifies that false phenomena are empty in themselves, with nothing to be abandoned or left behind. True principle is free from conceptual thought and cannot be obtained, hence it says "equal because of being without grasping and abandoning." The Mahāyānasaṃgraha says: "Neither abandoning nor not abandoning saṃsāra, neither attaining nor not attaining nirvāṇa." Also the Vimalakīrtinirdeśa says: "If one realizes that the nature of saṃsāra is precisely nirvāṇa, and within it neither grasps nor abandons, this is entering the Dharma door of non-duality." This is this meaning. Eighth, an objection asks: "Above, views of the existence of the true and the false arose, so they were destroyed by non-existence. If so, then the complete non-existence of the two truths should be the correct principle." The treatise says: "'Characteristic of non-existence of a self.' Question: Is this 'non-existence of a self' not the correct principle? Why is it considered a characteristic to be countered? Answer: Because grasping this characteristic of the non-existence of a self is identical to nihilistic non-existence, it is therefore an error." Explanation: because illusion-like dependent origination does not obstruct existence, it is not the same as annihilation, hence it says "equal because of being like an illusion and so forth." Ninth, an objection asks: "Before, when I grasped existence, you destroyed it with non-existence; when I then grasped non-existence, you again spoke of illusory existence; therefore, if I now grasp both existence and non-existence, it should accord with the correct principle." The treatise says: "As for 'characteristics of arising and disintegration,' arising is the characteristic of existence, and disintegration is the characteristic of non-existence." Explanation: there are two paths. One says: "When I previously refuted you by speaking of non-existence because you asserted existence, I did not mean that the essence of phenomena is truly non-existent. When I refuted your attachment to non-existence by speaking of existence, I did not mean that the essence of phenomena exists in the way you sentimentally imagine. Therefore, the correct principle is neither existence nor non-existence, hence it says 'equal because existence and non-existence are non-dual.'" Another says: "What I previously called non-existence is a non-existence that is not different from existence, hence it is not non-existence. Also, what I previously called existence is an existence that is not different from non-existence, hence it is not existence. Therefore, apart from non-existence there is no separate existence that could be dual with non-existence, and apart from existence there is no separate non-existence that could be dual with existence; hence it says 'equal because existence and non-existence are non-dual.'" Here, it is not that mutually eliminating existence and non-existence is called non-duality, nor is combining existence and non-existence called non-duality, nor is total non-existence of both existence and non-existence called non-duality; but rather, precisely because existence is non-existence and non-existence is existence, it is called non-duality, which can be seen upon reflection. In the third part, concluding the practices and entering the bhūmi: first, generally concluding entry into the station; second, from "The bodhisattva thus..." onward, specifically concluding. Within the specific conclusion: "Contemplating thus," etc., restates the previous contemplation of the ten equal dharmas. As for "able to be patient (kṣānti)," it means patiently accepting the correct principle and staying far away from obscurations and defilements. Moreover, patiently realizing the profound principle is free of discriminating thought, hence it is called "patient." "Accordant" means that this contemplative wisdom accords with the equal dharmatā of suchness. "Clear and sharp" means being able to counter subtle conceit. The previous fourth and fifth bhūmis also equally attained accordant acceptance (anulomikī kṣānti), but because the removal of obstacles was not yet subtle, it was not called "clear and sharp." Because the obstacle of conceit regarding understanding the Dharma eliminated in the fourth bhūmi was the coarsest, it attained weak-grade accordant acceptance—"weak" means low. In the fifth bhūmi, the conceit regarding bodily purity was eliminated, which was medium, so it attained medium-grade acceptance. Here, the discrimination of grasping defiled and pure phenomena is the most subtle conceit, so it attains the superior grade of acceptance, hence it is called "clear and sharp." The inferior grade can counter what is countered of the superior grade, up to the superior grade being able to counter what is countered of the inferior grade; that the obstacle and the antidote correspond inversely is a matter of necessary principle. As for "the acceptance of the unproduced has not yet become manifest," because the seventh and eighth bhūmis and above are the stations of the acceptance of the unproduced (anutpattikadharmakṣānti), and this bhūmi is not those, it says "not yet manifest." Yet because it accords with that acceptance, it is called "accordant." In actual principle, the first bhūmi also attains the unproduced; it is in order to correlate the five acceptances across the various bhūmis that this explanation is made. That is: prior to the bhūmis is called the acceptance of suppression; the first, second, and third bhūmis are correlated with the worldly realm and called the acceptance of faith; the fourth, fifth, and sixth bhūmis are correlated with the stations of the two vehicles and called accordant acceptance; the seventh, eighth, and ninth bhūmis are the bodhisattva stations called the acceptance of the unproduced; the tenth bhūmi and the Buddha-bhūmi, being the culmination of cause and result, are called the acceptance of quiescent cessation. This bhūmi is the superior grade within accordant acceptance, hence it is called "clear and sharp." The antidote to superior conceit is completed. Second, from "This bodhisattva..." onward, explains the superiority of the practice of the unconditioned path. Within this there are two parts: first, explaining the unconditioned practice with respect to initial abiding in the bhūmi; second, from "makes this thought" onward, explaining the unconditioned with respect to properly abiding in the bhūmi. Because the previous bhūmi was inferior, only properly abiding in the bhūmi was called unconditioned; because this bhūmi is superior, initial abiding in the bhūmi immediately clarifies the unconditioned. Within initial abiding there are two parts: first, "contemplating all..." etc., restates what came before to introduce what follows; second, "great compassion..." etc., directly reveals the unconditioned. The treatise text has four phrases: the first three explain the mind that contemplates, and the last explains the production and cessation that is contemplated; this sūtra omits "fulfillment of great compassion." However, these three minds are explained in six layers: First, distinguishing characteristics: because the compassionate mind first arises, it says "compassion as the foremost"; in the treatise, it is because superior great compassion encompasses the sentient beings of the three times. Second, because seeking the result and reaching the culmination of sympathy is called "growth," and moreover seeking the Buddha-fruit above is called "growth"; in the treatise, it is because with respect to known dependent origination it purifies wisdom, and this pure wisdom is the root of the Buddha-fruit. Third, the mind of revulsion toward the conditioned: in the treatise, it is contemplating all kinds of subtle causes and conditions to give rise to revulsion; because the contemplation of conditions reaches the ultimate subtlety, it says "fulfillment." Second, clarifying sequence: taking advantage of the previous contemplation of emptiness, one immediately reflects on sentient beings bound by delusion, so one first gives rise to compassion; because of compassionate mindfulness, one seeks the wisdom of the Buddha-fruit to benefit sentient beings; next arises growth, since the Buddha's wisdom must be achieved through freedom from faults; therefore, at the very end arises contemplation of the ultimate faults of dependently arisen phenomena. Third, according to the two benefits: the first is the benefit of others, and the latter two are the benefit of oneself. Fourth, according to the two protections: the former two protect against the Hīnayāna—one protects against a narrow mind, the other protects against a small mind; the latter one protects against afflictions. Fifth, according to cause and result: the first and last subsume causes, while the middle one seeks the result. Sixth, according to non-abiding: the first does not abide in nirvāṇa, the last does not abide in saṃsāra, and the middle one abides in neither. Regarding the production and cessation that is contemplated: the twelve links of dependent origination arise sequentially in the forward order and cease in the reverse order, hence it says "contemplating the production and cessation of the world." This is the general contemplation. Below, contemplating those phenomena specifically through ten gates may be understood.