華嚴經探玄記 13.78

13.78

第七釋文者，亦三分同前。初讚請分中有十四頌，分五：初三天眾供讚、二有一頌天王供養、三有一頌半餘天王等歎法作樂、四有七頌半天女讚得。於中，初二頌半歎佛身業利益、次一歎佛語業利益、次三歎佛意業利益。次一歎已默住悕聞後地。下一眾首請說。第二正顯地體中，論分為五：初一趣地方便，是加行道；次一初住地，是無間道；次一正住地，是解脫道；次一義該始終，說在正地；後一地滿是，勝進道。初言樂無作行對治者，前六地中受著三空名樂無作，此地隨有不著於空故名對治，此是地地皆捨修法也。二彼障對治者，前加行雖治前地樂空之心，以其有量有功用故，則後是障。是故初住地中修無量無功用行以為對治，故以為名。三雙行勝者，垢障既除，止觀俱運。四前上地勝者，此地功用過前六地、勝後三地，故立斯名。五地滿足故，名雙行果。下廣釋中，就初分內有三：初結前舉後勸修趣入、二正顯行相、三結行功能。初中，論云彼菩薩乃至非起增上行者，總舉前地樂無作障。下明能治。謂方便者，不捨眾生。法無我智對治攝取增上行，此治於無作行中生樂心也。起十妙行者，發起殊勝行。此殊勝行於出世間及世間增上行，更無勝。即初二三地是世間、四五六地名出世間，彼行劣此，故云勝。勝猶妙也。下別釋十行，一一皆有即空方便慧發起有中勝妙行。此中十行，論攝為四，初三各為一、後七為一，故為四也。此中初句同論經第二句，謂即三空而起四等故也。論言護惡行因事者，舉方便智，謂慈不惱生，名為護惡方便，與此為因故名也。言「如是」下明發起妙行，以即空起悲，故名不妄行等。二「隨諸佛」下明財及身勝。因事者，舉方便智，謂菩薩無盡財果、無礙身報，由不滯寂福行所成，故說方便為彼勝因。隨所須者是財也，隨意取者是身也。謂隨意受生故財身重，牒因集功德故也。三「常樂思惟」下明護善因事者，以方便智攝護善根，令得生長，故以為因。下明發起勝行。言得彼勝因增上者，牒前起後。言功德增上等者，正現勝相，故云廣集等也。論主判意，前以三句屬自利行、後七合為利他行，同名攝眾生因事，俱以方便智為攝生因。七中，初一隨物受生、次二化令離障、下四攝令住善。初中，願力受生作彼上首。何故唯作上首？以得眾生隨逐受化，故云遠離三界等。二「畢竟」下令離煩惱障說對治故者，雖照性滅而不礙說治。能滅大小二惑，故名煩惱、隨煩惱等。常自滅者，明不礙性滅也。三「隨順諸法」下令離智障，故云為滅四障。如五地中隨世智處說書論等四障，應知。四「一切佛國」下明為物嚴土集起法會，餘經云雖知諸佛國及與眾生空，而常修淨土教化諸群生，此之謂也。五「知一切佛法身」下明為物現於正報三業，先辨身業。既法身離相，何故現色？為與眾生作五緣生福：一見、二聞、三親近、四供養、五受法修行故也。六「知諸佛音聲」下明語業，為生轉法輪故。七「知諸佛」下明意業窮照，為諸眾生隨問能釋故也。三「是名」下總結勝能。上來釋妙。下釋方便智。論云此十發起勝行共對者，明共方便智對，謂於空不著名方便智，則空之有名勝妙行。今明釋方便智也。攝取對治者，明不礙空而起有行，故此有行方能對治樂空之心，還為方便智所攝，故云攝取也。下略舉初二句經，對以顯之，餘類可知。

Seventh, regarding the explanation of the text, it is also divided into three parts as before. First, in the section of praise and request, there are fourteen verses, divided into five: first, three [verses] where the heavenly hosts make offerings and praise; second, one verse where the heavenly king makes offerings; third, one and a half verses where the remaining heavenly kings and others praise the Dharma and make music; fourth, seven and a half verses where the devīs praise what has been attained. Therein, the first two and a half verses praise the benefits of the Buddha's bodily karma; the next one praises the benefits of the Buddha's speech karma; the next three praise the benefits of the Buddha's mental karma. The next one [shows that] having praised, they abide in silence, longing to hear about the subsequent bhūmi. The final one is where the leader of the assembly requests the exposition. Second, in [the section] directly revealing the essence of the bhūmi, the treatise divides it into five: first, the upāya of approaching the bhūmi, which is the path of preparatory application (prayoga-mārga); next, initial abiding in the bhūmi, which is the path of immediate succession (ānantarya-mārga); next, correct abiding in the bhūmi, which is the path of liberation (vimukti-mārga); next, the meaning encompasses beginning and end, explained in the correct bhūmi; finally, the fulfillment of the bhūmi, which is the path of superior progress (viśeṣa-mārga). First, regarding what is called the antidote to delighting in inactive practice: in the preceding six bhūmis, clinging to the three emptinesses was called delighting in the inactive; on this bhūmi, one complies with existence without clinging to emptiness, hence it is called the antidote; this is the method of practice of abandoning [what came before] on each bhūmi. Second, regarding the antidote to that obstacle: although the preceding preparatory application remedied the mind delighting in emptiness of the preceding bhūmi, because it still possessed measure and effort, it subsequently became an obstacle. Therefore, in initial abiding in the bhūmi, one cultivates immeasurable and effortless practice as an antidote, hence its name. Third, regarding the excellence of dual practice: the defiling obstacles having been eliminated, śamatha and vipaśyanā are exercised together. Fourth, regarding its excellence over the preceding and subsequent bhūmis: the effort on this bhūmi surpasses the preceding six bhūmis and excels the subsequent three bhūmis, hence this name is established. Fifth, because of the fulfillment of the bhūmi, it is called the fruit of dual practice. In the detailed explanation below, within the first division there are three parts: first, concluding the preceding and presenting the subsequent to encourage cultivation and entry; second, directly revealing the aspects of practice; third, concluding with the functions of the practice. In the first, the treatise states that 'that bodhisattva… up to does not generate superior practice,' which generally presents the obstacle of delighting in inactive practice of the preceding bhūmi. Below, the antidotes are clarified. 'Upāya' means not abandoning sentient beings. The cognition of the selflessness of phenomena serves as an antidote, gathering superior practice; this remedies the arising of a mind of delight within inactive practice. 'Generating the ten wondrous practices' means giving rise to extraordinary practices. These extraordinary practices are unsurpassed among both supramundane and mundane superior practices. That is, the first, second, and third bhūmis are mundane, while the fourth, fifth, and sixth bhūmis are called supramundane; their practices are inferior to this, hence it is called 'superior.' 'Superior' is equivalent to 'wondrous.' Below, the ten practices are individually explained: each one possesses the upāya-wisdom that is identical to emptiness, which gives rise to superior and wondrous practices within existence. Among these, the treatise subsumes the ten practices into four: the first three are each taken individually, and the latter seven are taken together as one, thus making four. Here, the first phrase is identical to the second phrase of the treatise sūtra: namely, relying on the three emptinesses, one gives rise to the four immeasurables. When the treatise speaks of 'matters serving as causes for guarding against evil practices,' it presents upāya-cognition; that is, benevolence not distressing sentient beings is called the upāya of guarding against evil, and because it acts as the cause for this, it is so named. The phrase 'In this way' and below clarifies the generation of wondrous practices; because one gives rise to compassion from emptiness, it is called not acting falsely, and so forth. Second, '[Accompanying] the various buddhas' and below clarifies the excellence of wealth and body. 'Matters serving as causes' presents upāya-cognition: namely, the bodhisattva's inexhaustible fruit of wealth and unhindered physical retribution are accomplished through meritorious practices that do not abide in quiescent extinction; therefore, upāya is said to be the superior cause for them. 'According to what is needed' refers to wealth; 'taking according to intention' refers to the body. That is, taking rebirth according to one's wish, one reiterates wealth and body, repeating the cause and gathering merit. Third, 'Constantly delighting in reflecting' and below clarifies the matter of the cause of guarding goodness: through upāya-cognition, one gathers and guards wholesome roots, causing them to grow, hence it is taken as the cause. Below clarifies the generation of superior practices. The phrase 'attaining the increase of that superior cause' reiterates the preceding and introduces the subsequent. The phrase 'increase of merit and so forth' directly manifests the superior aspects, hence it says 'widely gathering,' and so on. The treatise master's interpretive intention is that the first three phrases belong to practices for the benefit of oneself, and the latter seven are combined into practices for the benefit of others, jointly named 'matters serving as causes for gathering sentient beings,' all taking upāya-cognition as the cause for gathering sentient beings. Among the seven, the first is taking birth according to [the needs of] beings; the next two are transforming them so they leave obstacles behind; the lower four are gathering them so they abide in goodness. In the first, through the power of vows, one takes rebirth to serve as their leader. Why only serve as a leader? Because one thereby obtains sentient beings following along to receive transformation, hence it says 'leaving far behind the three realms,' and so forth. Second, 'Ultimately' and below causes them to leave behind the affliction-obstacle by preaching the antidote; although illuminating the extinction of nature, it does not impede preaching the antidote. Being able to extinguish the two [classes of] afflictions, major and minor, they are called afflictions and secondary afflictions. 'Constantly naturally extinguished' clarifies that this does not impede the extinction of nature. Third, 'Complying with all phenomena' and below causes them to leave behind the cognitive obstacle, hence it says 'in order to extinguish the four obstacles.' As explained in the fifth bhūmi under worldly knowledge regarding books and treatises, the four obstacles should be known. Fourth, 'All buddha-lands' and below clarifies adorning lands and convening Dharma assemblies for the sake of beings; as other sūtras say, 'Although knowing that all buddha-lands and sentient beings are empty, one constantly cultivates pure lands to teach and transform all sentient beings'—this is what is meant. Fifth, 'Knowing the dharmakāya of all buddhas' and below clarifies manifesting the three karmas of principal retribution for beings; first, bodily karma is distinguished. Since the dharmakāya is free from marks, why manifest physical form? To provide sentient beings with five conditions to produce merit: first, seeing; second, hearing; third, drawing close; fourth, making offerings; fifth, receiving the Dharma and practicing. Sixth, 'Knowing the voices of all buddhas' and below clarifies speech karma, which is for turning the dharmacakra for beings. Seventh, 'Knowing all buddhas[' minds]' and below clarifies mental karma exhausting illumination, being able to resolve questions according to what sentient beings ask. Third, 'This is named' and below summarizes the superior capacities. The above explained 'wondrous.' Below explains upāya-cognition. The treatise states that 'these ten generated superior practices correspond to it,' clarifying that they correspond to upāya-cognition; that is, not clinging to emptiness is called upāya-cognition, while existence within emptiness is called superior and wondrous practice. Now upāya-cognition is explained. 'Gathering the antidote' clarifies that without obstructing emptiness, active practices are generated; hence, only these active practices can serve as an antidote to the mind delighting in emptiness, and they are in turn gathered by upāya-cognition, hence it says 'gathering.' Below briefly cites the first two phrases of the sūtra to manifest this by comparison, and the rest may be known by analogy.