華嚴經探玄記 15.10

15.10

第四未來際智明中亦二：先知未來眾生業報之相、二「知未來」下知未來佛因果之相。前中，先總知、二「知眾生業」下別知。略舉十對：一業報一對。二知所作善不善。三就善中知解脫分善名出世、知非解脫分善名不出世。四就解脫分中，得位定者名定、未得者名不定。五就前不出世善中，有種姓者名正定、無種姓者名邪定。六就有漏善名有使、無漏名無使。七就無漏中，果位善報名為具足、因位不具。上七約位，「知眾生」下三約行。八初起名攝取善惡。九造修名積。十中不積集惡未必修善。二知未來佛因果中，初唯知果用，後「悉知」下兼知因行。問：大乘宗，未來世法體用俱無，今云何知耶？答：若依方便教釋，此但見彼現在因種，知彼當來果相差別，非謂見彼未來法體。若一乘宗，於九世中未來現在體用俱有故，今稱彼如實而知。問：未來未有，何名現在？答：非是現在現在故，現在中無也；但是未來之現在故，未來中有也。問：此有，為是緣有？為是性有？若是緣有，緣今未會；若是性有，則同小乘。答：若今時看，緣性俱無，以是現在之未來，必定不有故。若遂未來時處看，是未來之現在，還如今現在，決定是緣有，是故得見也。餘文可知。

Fourth, in the clarity of the wisdom of the future limit, there are also two parts: first, knowing the characteristics of future karma and retributive rewards of sentient beings; second, from 'knowing the future' onwards, knowing the characteristics of future causes and effects of Buddhas. In the former, first is general knowledge; second, from 'knowing sentient beings' karma' onwards, specific knowledge. Ten pairs are briefly adduced: 1. One pair of karma and retributive reward. 2. Knowing the wholesome and unwholesome actions done. 3. Within the wholesome, knowing the wholesome conducive to liberation is called supramundane; knowing the wholesome not conducive to liberation is called non-supramundane. 4. Within what is conducive to liberation, those who have attained certainty of stage are called determined; those who have not attained it are called undetermined. 5. Within the aforementioned non-supramundane wholesome, those with lineage are called rightly determined; those without lineage are called wrongly determined. 6. Wholesome with outflows is called having underlying tendencies; uncontaminated is called without underlying tendencies. 7. Within uncontaminated, wholesome retributive reward at the fruit stage is called complete; at the causal stage, it is incomplete. The above seven are in terms of stage; from 'knowing sentient beings' downwards, three are in terms of practice. 8. Initial arising is called grasping wholesome and unwholesome. 9. Engaging in cultivation is called accumulating. 10. In the tenth, not accumulating evil does not necessarily mean cultivating good. Second, in knowing the causes and effects of future Buddhas, first is knowing only the function of the fruit; afterwards, from 'fully knowing' onwards, causally practiced actions are also known. Question: According to the tenets of the Mahāyāna, future phenomena lack both essence and function; how then are they known now? Answer: If explained according to the expedient teaching, this merely sees their present causal seeds and knows the differences in their future fruition characteristics, not that one sees the essence of those future phenomena. If according to the tenets of the One Vehicle, within the nine times both the future and the present possess both essence and function; therefore now one knows them truly in accordance with reality. Question: If the future does not yet exist, how is it called present? Answer: It is not the present of the present, so it does not exist in the present; it is merely the present of the future, so it exists in the future. Question: Does this existence exist through conditions or through intrinsic nature? If it exists through conditions, conditions have not yet met now; if it exists through intrinsic nature, then it is identical to the Hīnayāna. Answer: If viewed from the perspective of the present time, both conditions and intrinsic nature are nonexistent, because as the future of the present, it is definitely nonexistent. If viewed following the time and place of the future, it is the present of the future, just like the present now, and is definitely existing through conditions; therefore it can be seen. The remaining text may be known.