華嚴經探玄記 16.10

16.10

第四大段「是故諸天子」下正教發心悔過法。於中二：初舉法總教、二問答別示。初中，先教發心者，以是眾行本故、佛正因故、正法器故；次教住三業淨戒，威儀是身語戒、意淨是意業戒；次教懺四障。業報約因果分二；煩惱及見，約利鈍分二。以增上邪見能斷善根，故別分出也。後以法界等，教懺悔方便。此是普賢廣大懺悔、甚深懺悔，故稱法界也。二「時諸天子」下問答別示中，先問、後答。問意云：既以如是三業，為憶念四障對佛懺耶？為若為耶？答意：但觀罪空，非直障滅，亦乃即此成於大行，故以此門教令懺也。答中，先顯答起所由，謂外緣、內因二力。次正答中有十：初推障無體，但由倒起。經云「一切業障海，皆從妄想生。」此之謂也。二天聲隨說無我喻，喻業所作雖有因果而求不得。經云「若欲求除滅，端坐觀實相。」此之謂也。前中總說因果名隨業報行，別隨三學故云隨戒等。喜是慧也。三少福不聞受化者，聞喻喻業不作不受、作已定受。四聲非生滅喻，喻業感報故不滅，緣成故不生。又釋：業性即不生滅，而不失業報。五天聲無盡喻，喻業若不懺滅，受報無盡。又釋：業即空，無可盡也。六天聲不墮邊見喻，喻業性離斷常。七天聲隨應喻，喻業作善惡即有苦樂報應。八鏡含萬像喻，喻業影現本識，而實無來去。九幻師眩目喻，喻業體本性空，似有誑凡夫。十「若如是知」下結成真懺悔。

The fourth major section, from "Therefore, devaputras…" onward, properly teaches the method of arousing the mind and repenting transgressions. Herein there are two parts: first, presenting the Dharma to give general instruction; second, question and answer providing particular explanations. In the first part, teaching first to arouse the mind is because this is the root of all practices, the true cause of buddhahood, and the vessel of the true Dharma. Next, teaching them to abide in the pure precepts of the three karmas: comportment is the precepts of body and speech, and purity of mind is the precepts of mental karma. Next, teaching them to repent the four hindrances: karma and retribution are divided into two according to cause and effect; afflictions and views are divided into two according to sharp and dull [faculties]. Because predominant wrong views can sever good roots, they are separately distinguished. Later, with the dharmadhātu and so forth, he teaches the upāya of repentance. This is Samantabhadra's vast repentance and extremely profound repentance; therefore it is said to accord with the dharmadhātu. Second, in the question and answer providing particular explanations from "Then the devaputras…" onward, there is first the question and later the answer. The meaning of the question says: since it is with such three karmas, is it that one recollects the four hindrances to repent facing the Buddha, or how is it? The meaning of the answer: merely contemplate sins as empty, and not only will the hindrances be eradicated, but also on this very basis great practice will be accomplished; hence he teaches them to repent by this approach. In the answer, he first reveals the reasons for the answer's arising, namely the two powers of external conditions and internal causes. Next, in the proper answer there are ten points: 1. Tracing the hindrances as lacking essence, arising solely from inverted views. The sūtra says: "The ocean of all karmic hindrances all arises from false thinking"—this is what it means. 2. The simile that the heavenly sound expounds according to selflessness illustrates that although what karma creates involves cause and effect, it cannot be apprehended. The sūtra says: "If you wish to seek eradication, sit upright and contemplate the true mark"—this is what it means. In the former, generally explaining cause and effect is called "practices according to karmic retribution"; particularly according to the three trainings, it therefore says "according to precepts" and so forth. Joy is wisdom. 3. Those of little merit not hearing and receiving transformation, while [others] hear—this simile illustrates that karma not created is not experienced, and having been created, it must be experienced. 4. The simile that sound is neither arising nor ceasing illustrates that because karma induces retribution it does not cease, and because it is formed through conditions it does not arise. Another explanation is: the nature of karma is precisely non-arising and non-ceasing, yet it does not lose karmic retribution. 5. The simile that the heavenly sound is inexhaustible illustrates that if karma is not repented and eradicated, the experience of retribution is inexhaustible. Another explanation is: karma is immediately empty, having nothing that can be exhausted. 6. The simile that the heavenly sound does not fall into extreme views illustrates that the nature of karma is free from annihilationism and eternalism. 7. The simile that the heavenly sound responds accordingly illustrates that when karma commits good or evil, there is immediately the corresponding retribution of suffering or pleasure. 8. The simile of the mirror containing myriad images illustrates that karma reflects in the fundamental consciousness, yet in truth has no coming or going. 9. The simile of the illusionist dazzling the eyes illustrates that the essence of karma is fundamentally empty by nature, seeming to exist so as to deceive ordinary beings. 10. From "If one knows thus…" onward, it concludes the true repentance.