華嚴經探玄記 15.27

15.27

第三無生忍釋中，先標、「何以」下釋。前中，不見法生，必不待滅。緣起事故，亦不見滅。又此無生理，非是斷滅無，故云不滅也。又既本不生，故無可滅。下釋中，先徵，有二意：一云既標無生，何故亦云無滅。二云既言無生，為但寂然無生？為亦有行願位果等邪？下釋中十句：初一句釋初意可知。問：若爾，亦得名無滅忍不？答：理亦應得，但無生必帶無滅，無滅必隨無生，故多從首名。《信力入印經》云「菩薩有五種法，即能清淨初歡喜地。」何等為五？一謂菩薩得住無生忍故，亦令他住。又云無生忍者，謂寂滅故。二謂菩薩得住無滅忍故，亦令他住。又言無滅忍者，證無生法故。解云：以此當知，亦得無滅忍也。二「若不滅」下釋第二意，謂由不生故不滅。由此不生之不滅故無盡，是故此無盡亦在不生中。乃至莊嚴亦皆如是，悉在一念無生之處。無盡有二義：一理無限盡、二行無斷盡。三離垢亦二義：一入理不帶寂、二隨事恒無念。四無壞亦二義，謂入理不壞事、隨事不壞理。五不動亦二義，謂雙融二諦一念不動。六寂滅地亦二，通境行故。七離欲亦二，離種現故。八無行亦二，斷能所故。九大願亦二，願不沒寂、願能應機。十住莊嚴亦二，理行相嚴方為究竟。

In the explanation of the third [category], forbearance of non-arising (anutpattika-dharma-kṣānti), first the topic is stated, and from "Why is this?" downward it is explained. Within the former: not seeing phenomena arise, one necessarily does not wait for their cessation; because of dependent origination and phenomena, one likewise does not see cessation. Furthermore, this principle of non-arising is not a nihilistic non-existence, hence it is said to be non-cessation. Again, since they are fundamentally non-arisen, there is nothing that can cease. In the explanation below, it first questions with two meanings: First, it says that since it posits "non-arising," why does it also say "non-cessation"? Second, it says that since it speaks of "non-arising," is it merely quiescently non-arising, or are there also practices, vows, stages, fruits, and the like? In the explanation below there are ten clauses: The first clause explains the first meaning, which is easily understood. Question: If so, may it also be called the "forbearance of non-cessation"? Answer: In principle it should also be admissible, but non-arising necessarily entails non-cessation, and non-cessation necessarily follows non-arising, so it is mostly named from the first. The Śraddhābalādhānāvatāramudrā Sūtra states: "A bodhisattva possesses five kinds of dharmas by which he can purify the first [stage], the Joyous Bhūmi." What are the five? "First, it refers to the bodhisattva attaining abiding in the forbearance of non-arising, and also causing others to abide in it. Furthermore, it says that forbearance of non-arising refers to quiescence. Second, it refers to the bodhisattva attaining abiding in the forbearance of non-cessation, and also causing others to abide in it. Furthermore, it says that forbearance of non-cessation refers to realizing non-arisen dharmas." Explanation: By this one should know that it may also be termed the "forbearance of non-cessation." Second, from "If non-cessation" downward, it explains the second meaning: that is, because of non-arising, there is non-cessation; because of this non-cessation of non-arising, there is inexhaustibility; therefore, this inexhaustibility is also within non-arising. And so on up to "adornment," which are all likewise so—they are all present in a single thought-moment of non-arising. "Inexhaustible" has two meanings: first, the principle has no limitation or exhaustion; second, practice has no severance or exhaustion. Third, "free from defilement" also has two meanings: first, entering the principle without retaining quiescence; second, according with phenomena while constantly devoid of conceptual thought. Fourth, "indestructible" also has two meanings: entering the principle does not destroy phenomena, and according with phenomena does not destroy the principle. Fifth, "immovable" also has two meanings: simultaneously fusing the two truths, unmoving in a single thought-moment. Sixth, "ground of quiescence" is also twofold, because it applies to both object and practice. Seventh, "free from desire" is also twofold, because it is free from both seeds and manifestations. Eighth, "non-action" is also twofold, because it severs both subject and object. Ninth, "great vows" is also twofold: the vow not to sink into quiescence, and the vow to be able to respond to capacities. Tenth, "abiding in adornment" is also twofold: only when principle and practice mutually adorn each other is it ultimate.