華嚴經探玄記 14.33

14.33

第二「知眾生諸心」下別釋，十一門即為十一段。初心難中三：先一句總；次九句別，論攝為八，謂前七各一、後二為一。遠云「八中初四妄心、後四真心。」妄中，一約事、二相、三體、四用。初言莊飾世心者，心以八識心能莊世也。論名心意識六種差別者，心謂賴耶、意是末那、識即六識，以心意各一，識中具六故云。六種八識不同，故名差別。差別同處，亦名雜相。二速轉等者，是心上行相，即四相遷流。謂速轉是住異，以不停故。壞不壞是生滅。三無形者是心體性，謂觀彼心，心相泯故，名為離心。下釋以心身不可得，故名離也。問：第一義既非是心，何故此說？答：以真性隨緣起此心故，如云自性清淨心，不染而染，成就染心等。四無邊等者，自相順行無量境界取故。謂攀緣之用是心自相，隨境非一故云無邊。下明真心。五清淨者，自性不染故，此本性清淨也。六垢無垢者，同煩惱不同煩惱，明在纏不染。七縛解者，同使緣縛，性離名解。下二名因相者，謂願力、業力引受報心。八以諸菩薩願力受生，幻起不實似同諂曲，然實成益，故云質直。九餘眾生等隨業受生，故云隨道也。論重分別中，言以自性清淨心故第六第七等者，釋六七二句染淨所由。謂若無第五性淨之心，即六七二句唯垢唯縛，無不垢不縛。又由此二句中染縛煩惱故，示後句中隨道受生。第二「是菩薩知煩惱」下明煩惱行稠林。於中先別顯、後總結。別中十句，論攝為三，謂初二各一、後八為一故也。初深相者，遠入乃至有頂故。若小乘中，非想非非想為頂。若大乘中，至金剛定。二淺相者，論經名行無邊相。謂無量善根修集之時，煩惱隨行難可知故。三染中有八句，為三：初三明煩惱染、次二約生顯煩惱、後三約業明煩惱。初中，言心伴相不相離相者，是隨所縛，即緣縛之義。迭共同事者，釋共生義，心伴是也，謂心王與惑互相扶起也。迭共相依者，釋不相離義，謂起已互依不相離也。共生不離者，舉經雙結。二言使纏差別者是。以何縛者，謂使也，以有使故、不得解脫故，說使為能縛之體，謂十使、十纏，故云差別。言煩惱使一義者，舉經會釋。謂此辨煩惱，何故說使？以是一義故。若是一義，何故下文別明使行？但此十使有繫縛義，屬此門收；有隨逐義，屬後門攝。此經本中分出使、纏，俱是能縛。三言是心相應等者，是所縛事。謂心者，出所縛體。心相應等，舉經對顯，重釋不相應。示可得解脫者，以在纏心性恒本淨故，今此縛可有解脫。次隨道生等二句，約生明煩惱。論言身事生道界因者，明此煩惱與六道三界生身之事為所因故。生煩惱染示者，結此就生，明煩惱故。後愛癡下三句，約染業明煩惱。三分中，業因障解脫者，愛、癡及見是為三分，愛是欲求、癡是有求、見是有邪梵行求，俱障解脫，釋為大過。言隨順世間身口意業不斷起因者，以憍慢愚癡造重罪業，明煩惱是三業罪因，以不斷故。「乃至」下總結。八萬四千者，準《賢劫經》說，佛一代有三百五十度功德法門，謂始從光曜無極度，終至分布舍利度，一一各以六度為因，便有二千一百。以此對治四大六衰十種惱患，即成二萬一千。四大是內報身也。六衰是外六塵，衰耗善法故名也。以此二萬一千各化四種眾生，一多貪、二多嗔、三多癡、四等分，即成八萬四千諸度法門。能障之結即是八萬四千煩惱，業等亦爾。下並準之。

Second, "knowing the various minds of sentient beings" and so forth is the detailed explanation; the eleven headings constitute eleven passages. In the first, the difficulty of mind, there are three parts: first, one general line; next, nine specific lines, which the Śāstra subsumes into eight, namely the first seven each being one, and the last two forming one. Master [Hui]yuan says: "Among the eight, the first four are deluded minds, and the latter four are true minds." Within the deluded, the first is treated in terms of (1) phenomena, (2) characteristics, (3) essence, and (4) function. First, stating "adorning the worldly mind": mind can adorn the world through the mind of the eight consciousnesses. The Śāstra calls this "the six kinds of distinctions among citta, manas, and vijñāna": citta refers to ālaya, manas is manas, and vijñāna refers to the six consciousnesses. Because citta and manas are each one, while vijñāna comprises six, it says "six kinds." The eight consciousnesses differ, hence called "distinctions." Their co-occurring in the same place is also called "mixed characteristics." Second, "swiftly transforming," and so on: these are the active modes upon the mind, namely the flux of the four characteristics. Stating "swiftly transforming" refers to abiding and difference, because they do not stop. "Destroyed and not destroyed" refers to arising and cessation. Third, "formless" is the essential nature of mind: contemplating that mind, the characteristics of mind are obliterated, hence called "apart from mind." Below it explains that because the body of mind cannot be apprehended, it is called "apart." Question: Since the ultimate truth is not mind, why is it spoken of here? Answer: Because the true nature, following conditions, gives rise to this mind. As it is said, "the mind intrinsically pure by nature is defiled without being defiled, achieving a defiled mind," and so forth. Fourth, "boundless," and so on: grasping by according with boundless realms in its own characteristic. The function of grasping conditions is the mind's own characteristic; following objects it is not single, hence called "boundless." Below clarifies the true mind. Fifth, "pure": because its self-nature is undefiled, this is original nature purity. Sixth, "defiled and undefiled": identical with afflictions and not identical with afflictions, clarifying that in entanglement it is undefiled. Seventh, "bound and liberated": identical with the bondage of underlying conditions, yet inherently separated, which is called "liberated." The latter two are called "causal characteristics," meaning the mind that receives retribution drawn by the power of vows and the power of karma. Eighth: because the various bodhisattvas take rebirth through the power of vows, magically arising unreal appearances that resemble flattery and crookedness, yet in reality accomplish benefit, they are called "straightforward." Ninth: other sentient beings take rebirth in accordance with karma, hence called "in accordance with the destinies." In the Śāstra's re-differentiation, stating that on account of the intrinsically pure mind the sixth and seventh, and so on, explains the source of defilement and purity in the sixth and seventh lines. If there were not the fifth line's naturally pure mind, then the sixth and seventh lines would be only defilement and only bondage, without undefilement or non-bondage. Moreover, due to the defilement and bondage of afflictions in these two lines, the subsequent line shows rebirth in accordance with the destinies. Second, "this bodhisattva knows afflictions..." and so forth clarifies the dense forest of affliction practices. In this, it first reveals them individually and then concludes generally. Within the individual treatment there are ten lines, which the Śāstra subsumes into three, namely the first two each being one, and the latter eight forming one. First, the "deep characteristics": penetrating far, even up to the peak of existence. In the Hīnayāna, neither-perception-nor-non-perception is the peak. In the Mahāyāna, it extends to the vajra-samādhi. Second, the "shallow characteristics": the Śāstra Sūtra calls this "the characteristic of boundless practice." When cultivating and accumulating immeasurable roots of goodness, afflictions accompany them and are difficult to detect. Third, within defilement there are eight lines, divided into three: the first three clarify the defilement of afflictions; the next two reveal afflictions in terms of rebirth; the last three clarify afflictions in terms of karma. In the first of these, stating "characteristics of mental companions and characteristics of non-separation": this is "in accordance with what binds," which is the meaning of binding by conditions. "Mutually sharing the same activity" explains the meaning of co-arising, which is the mental companions; that is, the mental sovereign and afflictions mutually assist each other to arise. "Mutually relying on each other" explains the meaning of non-separation; that is, having arisen, they mutually rely on each other and do not separate. "Co-arising and non-separating" cites the sūtra to conclude both. Second, stating "the distinctions of latencies and entanglements": this is "by what it binds," namely the latencies (anuśaya). Because there are latencies, one does not attain liberation, so latencies are stated to be the essence of what can bind, namely the ten latencies and ten entanglements, hence called "distinctions." Stating "afflictions and latencies are of one meaning" cites the sūtra to reconcile and explain. That is: here we examine afflictions; why mention latencies? Because they are of one meaning. If they are of one meaning, why does the text below separately clarify the practices of latencies? It is simply that these ten latencies have the meaning of binding, which falls under this category; and they have the meaning of following along, which falls under the subsequent category. In this sūtra text, latencies and entanglements are distinguished, both being that which binds. Third, stating "these are associated with the mind," and so forth: this is the object of bondage. "Mind" brings out the essence of what is bound. "Associated with the mind," and so forth, cites the sūtra to make the contrast evident, re-explaining unassociated. "Showing that liberation can be attained": because the mind nature within entanglement is ever fundamentally pure, now for this bondage there can be liberation. Next, the two lines "arising in accordance with the destinies," and so forth, clarify afflictions in terms of rebirth. The Śāstra states "the cause of bodily affairs, birth, destinies, and realms," clarifying that these afflictions are the causes for the affairs of taking a physical body in the six destinies and three realms. "Shown as the defilement of afflictions in birth" concludes this as clarifying afflictions with respect to birth. Finally, the three lines from "craving and ignorance" downwards clarify afflictions in terms of defiled karma. Among the three divisions, "the cause of karma obstructing liberation": craving, ignorance, and views constitute the three divisions. Craving is seeking desire; ignorance is seeking existence; views are seeking heterodox brahma-practices; all obstruct liberation, explained as a great fault. Stating "the cause of continuously giving rise to bodily, verbal, and mental karma conforming to the world": through arrogance and ignorance one creates heavy sinful karma, clarifying that afflictions are the sinful causes of the three types of karma, because they are continuous. From "and even..." downwards is the general conclusion. Regarding eighty-four thousand: according to the Bhadrakalpika Sūtra, throughout the Buddha's lifetime there were three hundred and fifty pāramitā doors of meritorious Dharma, starting from the pāramitā of limitless radiance and ending with the pāramitā of relic distribution. Each taking the six pāramitās as cause yields two thousand one hundred. Using these to counteract the ten kinds of distressing afflictions—the four great elements and six declines—results in twenty-one thousand. The four great elements are the internal retribution body. The six declines are the external six dusts, so called because they decline and exhaust good dharmas. Using these twenty-one thousand to transform each of the four types of sentient beings—first, those with predominant greed; second, predominant anger; third, predominant ignorance; and fourth, equal parts—results in the eighty-four thousand pāramitā Dharma doors. The fetters that can obstruct them are precisely the eighty-four thousand afflictions; karma and the rest are likewise. The passages below should all be understood accordingly.