華嚴經探玄記 13.15

13.15

就第一段中四門之內，先約經文，名因緣分次第觀者，此中正現有支無我觀。於中有二：初明倒執有我妄起緣分、二「又作是念」下明迷諸諦理起緣次第。初中有三：一辨定無我、二迷成緣起、三結依位行。初中二句，初言世間受身由著我者，反舉或情明我非理。若我理有，著我順理，應得出世；既生世間，明我非理。二若離著我即無生者，順舉解心，明理非我。若理有我，離我違理，應生世間；既得出世，明理無我。二「一切凡夫」下明迷此無我起彼有支，於中先順觀緣起、後逆觀無我。前中，隨邪念等者，是餘經中不正思惟為無明因也。愚癡著我者，正是初無明支也。習起等者，明行支。由彼無明迷世因果造於罪行，迷出世因果造福及不動，謂感三惡趣業及於人天別報苦業皆是罪行，感欲界人天業名福行，感色無色界業名不動行。三「以是行」下明識支。然識支餘論說有二義：一是所引，謂本識中異熟識種，此取種子；二是能引，謂五果種子所依本識名為識支，此是現行第八。今此文中約後義說，以是行支為能引故。引起識中五果種子令熟至有，故云以是行故起有流心種子也。此為能引所引一對。言有流有取心故起生死者，由愛取有故生生老死，此是能生所生一對。以五果是名言種子通無流位，今行所引明非無流，故云有流也。此中無愛字者是略也。四「所謂」下辨識生名色等。然有六緣，如世種植。一業為地者，望所生報為增上緣，故如地也。二識為種者，五果種子為彼親因，故如種子，但以能依種子不離所依之識，故云識如種子，此即舉所依通取能依故也。三無明覆者，受生時無明迷父母等，如世種植下雖有地、中有種子，要須上有土覆。四愛水潤者，於父母起染愛等心潤其受生，如雖土覆，要須濕潤。五我心溉者，計有己身，能有所作，如雖濕潤，須人溉灌。六種種見者，以異見網覆令無流法不能得壞，如世種植須網羅護，不令鳥雀所損。言生名色牙者，明所生果，謂識入胎時，五果種子為無明業，引愛取潤故俱熟生果。但現之有前後，皆前引後起，故云因名色故生諸根等。非謂名色是諸根親因，餘亦如是可知。三「是十二」下明逆觀無我，四「菩薩」下結位所行，並可知。二「又作是念」下明迷諸諦理起緣次第。於中亦二：初順、後逆。前中，不如實知第一義者，此有二義：一通舉第一義諦是十二有支所依之本，明依真起妄，現有支無體，以無明最初故。先明依起，餘支類此皆依真起。二別顯此是無明所迷，謂此無明由迷二諦造於三行，是故論經名諸諦第一義也。前段明所造三行，此中現所迷二諦，文綺互耳。由各為增上緣力，引前起後令相續成立故也。有四取陰者，但識支有二義：一若賴耶為識支，餘識即屬名色支中名支攝也。二若通第六識亦入識支，即色受想行此四陰為名色支。今約後義，故作是說。餘文可見。逆觀中，無作者是人空，無作事是法空。依經釋竟。

Regarding the four gateways within the first section, first, in terms of the sūtra text, what is named the contemplation of the sequence of causal conditions directly reveals the contemplation of the selflessness of the factors of existence (bhava-aṅga). Within this there are two: first, explaining the erroneous clinging to a self that falsely gives rise to the division of conditions; second, from “further reflecting thus” downward, explaining the delusion regarding the principles of the truths that gives rise to the sequence of conditions. Within the first there are three: 1. Discerning and determining selflessness; 2. Delusion establishing dependent origination; 3. Concluding with the practice based on the stage. In the first part there are two sentences: the first says that receiving a body in the world is due to attachment to a self, which brings up the emotional delusion in the opposite manner to clarify that the self is contrary to principle. If the self existed in principle, attachment to a self would accord with principle and should result in world-transcendence; since one is born in the world, this makes clear that the self is contrary to principle. Second, if one is detached from clinging to a self then there is no birth, which brings up the understanding mind in a direct manner to clarify that principle is not a self. If the self existed in principle, detachment from the self would oppose principle and should result in birth in the world; since one attains world-transcendence, this makes clear that principle has no self. Second, from “all ordinary beings” downward, explaining that delusion regarding this selflessness gives rise to those factors of existence, within which one first forwardly contemplates dependent origination, and afterwards reversely contemplates selflessness. In the former, “following improper thoughts” etc. refers to improper reflection being the cause of ignorance (avidyā) in other sūtras. “Delusion and attachment to a self” is precisely the initial link of ignorance. “Habitual arising” etc. explains the link of formations (saṃskāra). Due to that ignorance, one is deluded about worldly cause and effect and creates sinful actions, and is deluded about world-transcending cause and effect and creates meritorious and immovable [actions]—namely, the karma that induces the three wretched destinies as well as the karmas of individual retributions of suffering in the human and heavenly realms are all sinful actions; the karma that induces the human and heavenly realms of the desire realm is called meritorious action; the karma that induces the form and formless realms is called immovable action. Third, from “because of these formations” downward, explaining the link of consciousness (vijñāna). However, other treatises state two meanings for the link of consciousness: first, it is that which is induced, referring to the seed of the ripening consciousness (vipāka-vijñāna) within the fundamental consciousness—this takes the seed; second, it is that which can induce, referring to the fundamental consciousness relied upon by the seeds of the five fruitions being called the link of consciousness—this is the active eighth [consciousness]. Now in this text, it is spoken of in terms of the latter meaning, because the link of formations is that which can induce. It induces the seeds of the five fruitions within consciousness, causing them to ripen until they reach existence; therefore it says that because of these formations, the seeds of the mind with outflows are produced. This forms the pair of the inducer and the induced. As for the statement that because of the mind with outflows and grasping, birth and death arise: due to craving, grasping, and becoming, there arise birth, old age, and death; this is the pair of the producer and the produced. Because the five fruitions are verbal seeds that also run through the stage without outflows, here, being induced by formations makes clear that they are not without outflows; hence it says “with outflows”. That the word “craving” is absent here is an abbreviation. Fourth, from “the so-called” downward, discerning consciousness giving rise to name-and-form (nāmarūpa), etc. There are six conditions, like worldly planting: 1. Karma as the earth: looking toward the retribution to be produced, it acts as the sovereign condition (adhipati-pratyaya), so it is like the earth. 2. Consciousness as the seed: the seeds of the five fruitions act as their direct cause, so it is like a seed; but because the dependent seed is not separate from the consciousness that is relied upon, it says consciousness is like a seed—this is citing the substratum to inclusively take that which depends on it. 3. Covered by ignorance: when taking birth, ignorance is deluded about parents and so forth; like worldly planting, although there is earth below and a seed in the middle, it must have soil covering it above. 4. Moistened by the water of craving: giving rise to a mind of defiled craving toward parents, moistening the reception of birth; like [a seed], although covered with soil, it must have moisture. 5. Irrigated by the mind of self: reckoning oneself to have a body and to be able to act; like [a seed], although moistened, it requires someone to irrigate it. 6. Various views: covered by the net of divergent views so that dharmas without outflows cannot destroy it; like worldly planting, it requires the protection of a net so that birds will not damage it. As for the sprouting of name-and-form, this clarifies the fruit produced: namely, when consciousness enters the womb, the seeds of the five fruitions are induced by ignorance and karma and moistened by craving and grasping, so they ripen together and produce the fruit. But their manifestation has an earlier and later; they all arise through the earlier inducing the latter, therefore it says: due to name-and-form, the sense faculties are produced, etc. This does not mean that name-and-form is the direct cause of the sense faculties; the rest can also be understood in this way. Third, from “these twelve” downward, explaining the reverse contemplation of selflessness; fourth, from “the bodhisattva” downward, concluding with the practice of the stage; both can be understood. Second, from “further reflecting thus” downward, explaining the delusion regarding the principles of the truths that gives rise to the sequence of conditions. Within this there are also two: first, forward; second, reverse. In the former, “not knowing the ultimate truth in accordance with reality” has two meanings: 1. Generally citing the ultimate truth as the fundamental basis upon which the twelve factors of existence rely, clarifying that the false arises based on the true, revealing that the factors of existence have no substantial nature; because ignorance is the very first, it first clarifies arising based [on the true], and the remaining links, like this, all arise based on the true. 2. Specifically revealing that this is what ignorance is deluded about: namely, this ignorance, due to being deluded about the two truths, creates the three formations; therefore the commentary-sūtra calls it the ultimate truth of the truths. The previous section clarified the three formations that are created; this section reveals the two truths that are deluded about; the texts simply interweave with each other. It is because each serves as the power of a sovereign condition, inducing the earlier to raise the latter and causing the continuity to be established. Regarding having four aggregates of grasping: the link of consciousness has two meanings: 1. If the ālaya is the link of consciousness, the remaining consciousnesses then belong to the name link within the link of name-and-form. 2. If it is comprehensive so that the sixth consciousness also enters the link of consciousness, then these four aggregates of form, feeling, perception, and formations constitute the link of name-and-form. Now it speaks in terms of the latter meaning, hence it makes this statement. The rest of the text can be seen. In the reverse contemplation, the absence of an agent is the emptiness of the person, and the absence of actions performed is the emptiness of dharmas. The explanation relying on the sūtra is concluded.