華嚴經探玄記 14.49.2

14.49.2

三得益可知。 四結位中，入佛境，所證同； 具十力，行德同； 墮佛數，成人同。 以成佛德墮在佛數，如始出家雖未受戒即墮僧數。 喻、合、結位並可知。 第四「住法雲地如實知」下明大盡分。 於中有五：一智大，依正覺實智義故； 二解脫大，依心自在義故； 三三昧大，依發心即成就一切事義故； 四陀羅尼大，依一切世間隨利益眾生義故； 五神通大，依堪能度眾生義故。 前二自利，一內智、二外用。 後三利他，一意業起用、二依發語業、三身業變化。 就初，智大中有七種大：一集智大者，知法緣集智力斷疑。 二應化智大者，謂化智業用依身而起。 三加持智大者，謂化業住持化用非一，重言如是。 常化不絕，名轉行力。 四入微細智者，此是微細相容安立門，常於示成佛。 八相之中，一現一切，故稱微細。 依彼應化等，牒前三智，名為不二，依顯微細。 一化、二加、三集，合此三智依此成佛，故名為作，正是微細。 五密處智者，此是祕密隱顯俱成門。 謂將護初心根未熟者，現麁隱細，令彼不怖，依彼說沒此微細智也。 六入劫智者，善解諸劫互相涉入，名入劫智。 時劫相續說以為命。 遷流名行。 一攝一切，名曰加持。 一入一切，名之為捨。 以廢己隨他，名為捨故。 劫隨心轉，名自在意。 七入道智者，知諸世法堪為出世對治之用，故名入道。 初集智大者，諸釋云因緣集智應知。 彼復隨所有分染或淨或滅者，此是總釋。 於中有六重：一或唯染，謂初五句及邪見煩惱集； 二或唯淨，謂涅槃集及聲聞等集； 三或唯滅，謂虛空集； 四染淨合，謂識及有為世間成壞； 五淨滅合，謂無為及涅槃； 六通於染淨及滅，謂法性集。 論經名法界，即不善法界名染、善法界名淨、無為法界名滅。 論別釋中，言隨所有三界處者，釋初三句可知。 隨所有眾生者，釋次二句可知。 隨所有染淨等心者，釋識集可知。 隨所有有為無為法無知知故者，釋有為無為集，即有為有心故名為知、無為無心名曰無知。 隨所有處虛空等者，釋虛空集，以是世界等所依處故。 隨所說正不正法者，釋法界集，即淨法名正、染名不正，等取滅也。 隨所證不證謂於涅槃者，釋涅槃集，以聖人所證故。 下明不證，即釋邪見等。 謂何因不證？ 以邪見故。 是誰邪見？ 謂餘外道等，彼不能證故。 隨所有器世間成壞釋可知。 隨所有三乘彼集差別者，釋聲聞等應知。 結文可見。 第二「是菩薩以如是」下釋應化智。 於中，先別顯、後總結。 別中十句：初四明眾生世間自在化。 謂化現眾生及所作業，化現貧等及示邪見，是故論云「應化示煩惱，染見作故。 」次一句是器世間自在化。 下五句是智正覺世間自在化。 言法界者，所說法行故，化現三乘法，皆有覺義。 結中，化作有心名為分別，化現非情名無分別。 又釋：作意現化名為分別，任運現化名無分別。 此文就初義說，以是法雲無功用位也。 第三「是菩薩」下明加持智。 於中十：一初佛法僧是境界持，謂常化不絕名佛力持，法僧亦爾，經中欠僧持； 餘八句是行持。 初二是逆行持，如下方便命婆羅門，以五熱刀山任持萬行，是業持也。 如留煩惱資成正行，名煩惱持。 次五句是順行持，謂多時積行名曰時持，由願起行名為願持，由宿善根令行得起名先世持，依行起行名為行持，行經三祇名為劫持，由依報命而能起行名壽持。 下一句果持，論云「是中智持者，一切智智故，此智能作一切事故。 」上句釋智、下句釋持可知。 第四「是菩薩住是」下明入微細智，謂知佛化用微細自在。 於中，行者是下、中兜率天、上所行事業。 經中欠奮迅，餘文準釋可知。 第五「又諸佛」下明密處智，謂知佛所現祕密義等。 於中，初三業可知； 次籌量眾生應受化時及非時也；

Third, the acquisition of benefits is understood. Fourth, within concluding the station: entering the realm of the Buddha means that what is realized is identical; possessing the ten powers means that practice and virtue are identical; falling into the category of Buddhas means that the perfected person is identical. Because one has perfected the virtues of a Buddha, one falls into the category of Buddhas, just as one who has newly left the household, though not yet having received the precepts, already falls into the category of the Saṅgha. The metaphor, the application, and the concluding of the station may all be understood. Fourth, from "abiding on the Cloud of Dharma Bhūmi, he knows in accordance with reality" onward explains the section on the culmination of greatness. Within this there are five: first, greatness of knowledge, based on the meaning of the true knowledge of correct enlightenment; second, greatness of liberation, based on the meaning of the mind's mastery; third, greatness of samādhi, based on the meaning of accomplishing all tasks immediately upon giving rise to the mind; fourth, greatness of dhāraṇī, based on the meaning of benefiting sentient beings in accordance with all worldly realms; fifth, greatness of supernatural powers, based on the meaning of being capable of saving sentient beings. The first two are the benefit of oneself: the first is internal knowledge, and the second is external function. The latter three are the benefit of others: the first is the activation of function through mental karma, the second is based on producing vocal karma, and the third is the transformations of bodily karma. In the first, within the greatness of knowledge there are seven kinds of greatness: first, greatness of the knowledge of origination, knowing the origination through conditions of dharmas and using the power of knowledge to sever doubts. Second, greatness of the knowledge of adaptive transformation, meaning the functions of the knowledge of transformation arise based on the body. Third, greatness of the knowledge of adhiṣṭhāna (empowerment), meaning the activity of transformation is sustained, and its transformative functions are not one; repeating "thus" means that the constant transforming without interruption is called the power of advancing practice. Fourth, knowledge of entering the subtle: this is the gate of subtle mutual containment and establishment; he constantly manifests the attainment of Buddhahood. Among the eight aspects, in one he manifests all, hence it is termed subtle. Based on that adaptive transformation and so forth, it summarizes the preceding three knowledges, calling them non-dual, to reveal the subtle based thereon. First, transformation; second, empowerment; third, origination—combining these three knowledges, one attains Buddhahood based on them, hence it is called "doing", which is precisely the subtle. Fifth, knowledge of secret places: this is the gate where the concealed and revealed are both established in secret. It means that, to protect those of initial aspiration whose faculties are not yet mature, he manifests the coarse and conceals the subtle so that they are not terrified; based on that, it speaks of submerging this subtle knowledge. Sixth, knowledge of entering kalpas: skillfully understanding that the various kalpas mutually penetrate is called the knowledge of entering kalpas. The continuity of time and kalpas is spoken of as life. Flowing and shifting is called saṃskāra. One subsuming all is called empowerment. One entering all is called relinquishment, because abandoning oneself to follow another is called relinquishment. Kalpas shifting according to the mind is called the mastery of intention. Seventh, knowledge of entering the path: knowing that worldly dharmas can serve the function of supramundane antidotes, it is called entering the path. First, regarding the greatness of the knowledge of origination: the various commentaries state that one should know it is the knowledge of origination through causes and conditions. "He furthermore, in accordance with all divisions, defiled, or pure, or ceased"—this is a general explanation. Within it there are six levels: first, or purely defiled, referring to the first five phrases and the origination of wrong views and afflictions; second, or purely pure, referring to the origination of nirvāṇa and the origination of śrāvakas and so forth; third, or purely ceased, referring to the origination of space; fourth, the combination of defiled and pure, referring to consciousness and the formation and disintegration of the conditioned worldly realm; fifth, the combination of pure and ceased, referring to the unconditioned and nirvāṇa; sixth, encompassing defiled, pure, and ceased, referring to the origination of the dharmatā. In the śāstra-sūtra it is called dharmadhātu: the unwholesome dharmadhātu is called defiled, the wholesome dharmadhātu is called pure, and the unconditioned dharmadhātu is called ceased. In the śāstra's separate explanation, saying "in accordance with all the places of the three realms" explains the first three phrases, as can be known. "In accordance with all sentient beings" explains the next two phrases, as can be known. "In accordance with all defiled and pure minds" explains the origination of consciousness, as can be known. "In accordance with all conditioned and unconditioned dharmas, being without knowing and knowing" explains the origination of the conditioned and unconditioned: that is, the conditioned has mind, hence is called "knowing", and the unconditioned lacks mind, hence is called "without knowing". "In accordance with all places such as space" explains the origination of space, because it is the locus on which worldly realms and so forth depend. "In accordance with all the correct and incorrect dharmas taught" explains the origination of the dharmadhātu: that is, pure dharmas are called correct, defiled are called incorrect, and "and so forth" includes cessation. "In accordance with what is realized and not realized, referring to nirvāṇa" explains the origination of nirvāṇa, because it is what is realized by the noble ones. Below, explaining what is not realized explains wrong views and so forth. Why are they not realized? Because of wrong views. Whose wrong views? Other non-Buddhists and so forth, because they are incapable of realizing it. The explanation of "in accordance with all the formation and disintegration of the vessel world" can be understood. "In accordance with all the distinctions in the origination of the three vehicles" explains śrāvakas and so forth, as should be known. The concluding text can be seen. Second, from "that bodhisattva, with such..." onward explains the knowledge of adaptive transformation. Within it, first it explains individually, and later it concludes generally. In the individual [section] there are ten phrases: the first four explain mastery of transformation in the sentient-being realm. This refers to transforming and manifesting sentient beings and their performed karma, transforming and manifesting poverty and so forth, and displaying wrong views; therefore the śāstra states, "Adaptively transforming to display afflictions, because they act through defiled views." The next phrase is mastery of transformation in the vessel world. The following five phrases are mastery of transformation in the enlightened-knowledge world. Saying "dharmadhātu" is because it is the practice of the Dharma that is taught; transforming and manifesting the dharmas of the three vehicles all possess the meaning of enlightenment. In the conclusion, transforming to create that which possesses mind is called "conceptualized"; transforming and manifesting inanimate things is called "non-conceptualized". Another explanation: manifesting transformations through conscious intention is called conceptualized; manifesting transformations effortlessly is called non-conceptualized. This text speaks in terms of the first meaning, because this is the effortless station of the Cloud of Dharma. Third, from "that bodhisattva..." onward explains the knowledge of empowerment (adhiṣṭhāna). Within it there are ten: first, the initial Buddha, Dharma, and Saṅgha are empowerment of the objective realm, meaning that constantly transforming without interruption is called the empowerment of the Buddha's power; Dharma and Saṅgha are also like this (the sūtra lacks the empowerment of the Saṅgha); the remaining eight phrases are empowerment of practice. The first two are empowerment of contrary practice, like the Brahmin Jayoṣmāyana below, who supported the myriad practices with the five heats and the mountain of blades—this is the empowerment of karma. Such as retaining afflictions to assist in accomplishing correct practice is called the empowerment of afflictions. The next five phrases are empowerment of concordant practice: accumulating practices over a long time is called empowerment of time; initiating practices due to vows is called empowerment of vows; enabling practices to arise due to past roots of goodness is called empowerment of past lives; initiating practice based on practice is called empowerment of practice; practicing through three asaṃkhyeyas is called empowerment of kalpas; being able to initiate practice based on the retribution of life is called empowerment of lifespan. The next phrase is the empowerment of the fruit. The śāstra states, "Among them, the empowerment of knowledge is because of the knowledge of all knowledges (sarvajñajñāna), since this knowledge can accomplish all tasks." The upper phrase explains knowledge, and the lower phrase explains empowerment, as can be known. Fourth, from "that bodhisattva, abiding in this..." onward explains the knowledge of entering the subtle, meaning knowing that the Buddha's transformative functions are subtle and sovereign. Within this, "practicing" refers to the deeds performed below, in the middle in Tuṣita Heaven, and above. The sūtra lacks the lion's stretch; the rest of the text can be known by following the explanation. Fifth, from "furthermore, the Buddhas..." onward explains the knowledge of secret places, meaning knowing the secret meanings and so forth manifested by the Buddha. Within this, the first three karmas can be understood; next is calculating whether the time for sentient beings to receive transformation is timely or untimely;