華嚴經探玄記 15.16

15.16

第十滅定智明中有六：初明所得滅定。言不退轉者，正明常定未曾退失。二「亦不捨」下顯寂而恒用，謂身在滅定，不捨菩薩十種業用：一總明菩薩作事，下九皆是菩薩事故；二別顯慈悲；三十度行智；四大願救生；五轉正法輪；六方便調生；七敬養諸佛；八入法自在；九常見佛；十恒聞法。三「悉能出生」下明滅定業用，謂此滅定非直與前十種行用而不相違，亦乃由此定力出生十種殊勝行用。一總明出生，謂即定起用名能出生，定用無隔名無礙法。此悉能出生，貫下諸句。二知法平等。三「具足」下成果法願。四「深入」下智容土海。五「究竟」下究盡因際。六「於一切」下遍學所學。七「一切」下深悟法相。八「善知」下妙達緣起。九「了一切」下明解教義。十「於一切」下明權實智具。四「菩薩摩訶薩」下明住定劫數。五「顏容」下明住定威儀。六「悉能成」下不廢行用。問：此住滅定身儀不動，云何得有所作事耶？答：若小乘，滅定總無業用。若依初教，正在滅定，雖諸轉識總不現行，由前加行悲願力故，擊發第八阿賴耶識，令具威儀作諸所作，是故亦云不起滅定現諸威儀。若依終教，觀事則理，故在滅定而不礙事用現諸威儀，亦名雙行自在。此上二門，皆心中止定而身儀作用，以此但得理事無礙故。頓教中，不可說用不用。若圓教中，由得二事無礙故，是故滅定跏坐則是往來說法，亦不分身而動靜成就，如佛昇天不起覺樹等，同此準之。餘義如滅定章說。下結可知。別釋訖。

Tenth, within the clarity of the knowledge of the concentration of cessation, there are six [parts]: first, explaining the attained concentration of cessation. The words 'non-retrogressing' directly explain the constant concentration never being retrogressed or lost. Second, from 'nor abandoning' onward, revealing that stillness is constant function, meaning that while the body is in the concentration of cessation, it does not abandon the ten kinds of karmic functions of a bodhisattva: first, generally explaining bodhisattva tasks, as the following nine are all bodhisattva tasks; second, specifically revealing benevolence and compassion; third, the practices and wisdom of the ten pāramitās; fourth, saving beings through great vows; fifth, turning the wheel of the true Dharma; sixth, disciplining beings through upāya; seventh, revering and offering to the Buddhas; eighth, mastery in entering phenomena; ninth, constantly seeing Buddhas; tenth, constantly hearing the Dharma. Third, from 'completely capable of giving rise to' onward, explaining the karmic functions of the concentration of cessation, meaning that this concentration of cessation is not only uncontradicted by the aforementioned ten kinds of functional practices, but also, through the power of this concentration, gives rise to ten kinds of extraordinary functional practices. First, generally explaining giving rise to: giving rise to function directly from concentration is called 'capable of giving rise to', and concentration and function being without separation is called 'unhindered phenomena'. This 'completely capable of giving rise to' runs through all the following phrases. Second, knowing the equality of phenomena. Third, from 'endowed with' onward, fulfilling the vows of fruition phenomena. Fourth, from 'deeply entering' onward, wisdom containing an ocean of lands. Fifth, from 'ultimately' onward, completely exhausting the limits of causes. Sixth, from 'in all' onward, learning everywhere what is to be learned. Seventh, from 'all' onward, deeply awakening to the marks of phenomena. Eighth, from 'skilfully knowing' onward, wondrously penetrating dependent origination. Ninth, from 'understanding all' onward, clearly understanding teaching and meaning. Tenth, from 'in all' onward, being complete in provisional and real wisdom. Fourth, from 'the bodhisattva mahāsattva' onward, explaining the number of kalpas of abiding in concentration. Fifth, from 'facial appearance' onward, explaining the deportment of abiding in concentration. Sixth, from 'completely capable of accomplishing' onward, not neglecting functional practices. Question: As the physical deportment does not move when abiding in this concentration of cessation, how can one have tasks that are performed? Answer: In the Hinayāna, the concentration of cessation has no karmic function whatsoever. If according to the Initial Teaching, when precisely in the concentration of cessation, although all evolving consciousnesses do not operate at all, due to the power of previous compassionate vows in the preparatory stage, the eighth ālayavijñāna is stimulated, causing it to possess deportment and perform all tasks; therefore it is also said that without arising from the concentration of cessation, all deportments are manifested. If according to the Final Teaching, observing phenomena is immediately principle; therefore, being in the concentration of cessation does not hinder phenomenal function in manifesting all deportments, which is also called the mastery of simultaneous operation. These above two gateways are both the mind resting in concentration while physical deportment functions, because they only attain the non-obstruction of principle and phenomena. In the Sudden Teaching, one cannot speak of functioning or not functioning. If in the Perfect Teaching, because of attaining the mutual non-obstruction between phenomena and phenomena, sitting cross-legged in the concentration of cessation is immediately coming and going to speak the Dharma; moreover, without dividing the body, motion and stillness are accomplished, just as the Buddha ascending to the heavens does not arise from beneath the Bodhi tree and so forth—the same applies here. The remaining meanings are as explained in the chapter on the concentration of cessation. Below, concluding is clear [from the text]. The specific explanation is finished.