華嚴經探玄記 16.17

16.17

四釋文者，就後二品中，先此品明普賢圓因、後品顯性起滿果。就此品中分二，謂長行與頌。就長行中亦二，謂正說及瑞證。就正說中亦二：初序說所因、後正顯所說。又釋：亦可為三，初舉略顯廣，釋成普義。二從「菩薩起一瞋」下舉惡顯善，亦是舉剛顯柔，釋成賢義。三從「佛子是故」下辨六十行門，釋成行義，是故名普賢行也。就初中二：先總標小說、二「何以」下釋小所因。前中，如向說等者，釋有二義：一約近，如前〈小相品〉所說，令諸天子成普賢行，是微小說。以隨所化愚癡眾生惑業障重墮惡道者，顯小相用故爾也。若約障輕智慧眾生，辨大相業用，即廣大不可說不可說也。二約遠，即五周因果中，如前第二周是微小說，以前五位漸次因、三德差別果，雖諸門內亦有普賢圓融之義不同三乘，然其門相階降同彼三乘，逐機就病不盡法源，名微小說。此下二品明普賢因果，逐於法性，不就染機以分階降，名廣大說。文意如此。就釋中，先徵、後釋。釋中，先總釋。一切如來者，謂如此隨病就機小說，三世諸佛皆悉同爾故也。二別釋中，所隨眾生惑染雖多，略顯十種：一無明、二諸纏、三計我所、四著我見、五四倒、六邪見、七橫計、八欲縛，上備苦因；九具足苦果、十遠離出道。三「為如是」下結。既為如此具縛眾生，如來出世說法，豈能具盡法性？第二明普賢行中，先明所治廣大有百千障、後顯能治廣大有六十行。前中三，謂標、釋、結。標中，雖諸煩惱皆悉遍障一切聖道，然瞋一種親障菩薩大悲攝物，是故偏舉於瞋，以例餘惑。又釋：以瞋障最重，故偏說之。《決定毘尼經》中，菩薩寧起百千貪心，不起一瞋以違害大悲，莫過此故。《菩薩善戒經》亦同此說。釋中，言百千等，是總舉。「何等」下，別辨百門，於中寄位分五：初障十信行、二「不樂佛法」下明障十住行、三「菩薩清淨諸根」下障十行、四「誹謗佛法」下障十迴向大願行、五「不樂菩薩共住」下障十地真證行。菩薩萬行不過五位，起一瞋心一切頓障。又以所障法界如帝網重重，令能障同所亦皆無盡，故起一瞋成百千障，理實無盡。結中有結、有釋，可知。第二辨釋普賢能治行中，先正顯、後結勸。初中有六位，皆依前起後。初中，佛子是故者，是前一瞋成於百千邪法障故，勸令修習十種正法，用以翻之。然此十法，非直翻前邪瞋，亦乃疾得菩提故也。正辨中十句，攝為五對：初二約人，一不捨下、二不慢上；次二約法，一不謗教、二不迷事；次二約心行，一樂行、二堅心；次二約因果，一果智、二因辯；後二約悲願，一悲、二願。第二清淨中，初依前正法明行成離染，故云清淨。十中亦為五對：初三於教法淨，一信、二求、三護；次二於理法淨，一廣、二甚深；次二於化法淨，一了器、二增善；次二於時劫淨，一不著、二觀察。後一結成性。第三正智者，由離染障令智明淨，故云正智。此十亦為五對：初二了所化智、次二知化法智、次二知持辯智、次二具身語智、後二照依正智。第四巧隨順入者，以得正智，能迴轉所知互相順入故也。此十亦為五對：初二身土無礙。次二時法無礙。次三根境無礙。諸入，是境也。又釋：智入，所知也。非根，是真理，又亦是境。次二言相無礙。後一三世無礙。第五直心者，以迴轉自在，令正趣真實，故云直心。此十亦為五對：初二念機設教、次二住深廣法、次二住教義法、次二住行法、後二住果法，並正心趣向，故名直心。《起信論》云「直心者，正念真如法故。」第六巧方便者，依前正直起此巧便。初三依證起說，一照深理、二出勝智亦是顯理性、三巧設言。次二證真達俗，分別別相是俗諦法也。後五入法自在，於中前四入法，謂一入理法；二入果法；三入行法，謂行巧便能一入一切；四入教法，謂多門善巧故也。後一於上所入自在不轉故。第二「佛子是故」下結勸，初勸聽受、「何以」下釋顯要勝。以普賢行必一攝一切故，是故以少功力疾得菩提。此方便者，是功用也。正說竟。

Fourth, regarding the explanation of the text: of the latter two chapters, first this chapter clarifies the complete cause of Samantabhadra, and the subsequent chapter reveals the fulfilled fruit of nature manifestation. Within this chapter there are two parts: the prose and the verses. Within the prose there are also two parts: the primary exposition and the auspicious verification. Within the primary exposition there are also two parts: first, prefacing the cause of what is spoken; second, directly revealing what is spoken. Another explanation: it can also be divided into three. First, presenting the abridged to reveal the extensive, which explains and establishes the meaning of 'universal' (samanta). Second, from 'If a bodhisattva gives rise to a single [thought of] anger' onward, presenting evil to reveal good—which is also presenting rigidity to reveal gentleness—explaining and establishing the meaning of 'virtue' (bhadra). Third, from 'Sons of the Buddha, therefore' onward, analyzing the sixty gates of practice, explaining and establishing the meaning of 'practice' (caryā); therefore it is named 'Samantabhadra's Practice'. Within the first part, there are two: first, generally indicating the slight exposition; second, from 'Why is this?' onward, explaining the cause of the slight [exposition]. In the former, 'as previously spoken', etc., has two meanings in its explanation: First, in terms of the proximate, it is as spoken previously in the 'Chapter on the Minor Marks', causing all devaputras to accomplish Samantabhadra's practice; this is a minute, slight exposition. Because it accommodates the ignorant sentient beings to be transformed whose afflictive karma creates heavy obstacles causing them to fall into the evil destinies, it reveals the functions of the minor marks; thus it is so. If it were in terms of sentient beings with light obstacles and wisdom, analyzing the karmic function of the major marks, it would be vast and ineffable of ineffables. Second, in terms of the distant, namely among the five cycles of cause and effect, the previous second cycle is a minute, slight exposition. Because its gradual causes of the five previous stages and the differentiated fruits of the three virtues—although within all their gates there is also the meaning of Samantabhadra's perfect interpenetration, unlike the three vehicles—nevertheless, their gate-marks and hierarchical gradations are identical to those of the three vehicles; accommodating capacities and conforming to illness, they do not exhaust the source of phenomena; thus it is called a minute, slight exposition. The two chapters below clarify Samantabhadra's cause and fruit, following the dharmatā and not conforming to defiled capacities to divide gradations; thus it is called a vast exposition. The purport of the text is like this. In the explanation, first there is an inquiry, and then the explanation. In the explanation, first it explains generally. 'All Tathāgatas' means that with regard to such slight expositions that conform to illness and adapt to capacities, all Buddhas of the three times are entirely the same in this way. Second, in the specific explanation, although the afflictive defilements of the sentient beings conformed to are numerous, ten kinds are briefly shown: first, ignorance; second, the entanglements; third, grasping at what belongs to self; fourth, clinging to the view of self; fifth, the four inversions; sixth, wrong views; seventh, arbitrary reckonings; eighth, bondage of desires—these above fully constitute the causes of suffering; ninth, fully possessing the fruits of suffering; tenth, being far removed from the path of deliverance. Third, from 'For the sake of such' onward is the conclusion. Since it is for the sake of such thoroughly bound sentient beings, when the Tathāgata appears in the world and expounds the Dharma, how could he completely exhaust the dharmatā? Second, in clarifying Samantabhadra's practice, it first clarifies that what is remedied is vast, having hundreds of thousands of obstacles, and afterward reveals that the remedies are vast, having sixty practices. In the former there are three, namely the indication, the explanation, and the conclusion. In the indication, although all afflictions universally obstruct all noble paths, nevertheless anger specifically and directly obstructs the bodhisattva's great compassion in gathering beings; therefore anger is specifically highlighted to serve as an example for the remaining afflictions. Another explanation: because the obstacle of anger is the gravest, it is specifically spoken of. In the *Vinayaviniścaya Sūtra*, it says that a bodhisattva would rather give rise to hundreds of thousands of thoughts of greed than give rise to a single [thought of] anger, because nothing exceeds this in violating and harming great compassion. The *Bodhisattvabhūmi-śīla Sūtra* also speaks identically to this. In the explanation, the statement 'hundreds of thousands', etc., is a general presentation. From 'What are they?' onward, it specifically analyzes the hundred gates, within which it relies on stages to divide into five: first, obstructing the practices of the ten faiths; second, from 'not taking pleasure in the Buddha-Dharma' onward, clarifying the obstruction of the practices of the ten abodes; third, from 'the bodhisattva's purified sense faculties' onward, obstructing the ten practices; fourth, from 'slandering the Buddha-Dharma' onward, obstructing the great vow-practices of the ten dedications; fifth, from 'not taking pleasure in dwelling together with bodhisattvas' onward, obstructing the practices of true realization of the ten bhūmis. The myriad practices of a bodhisattva do not exceed the five stages; giving rise to a single thought of anger suddenly obstructs them all. Furthermore, because the dharmadhātu that is obstructed is multiple and layered like Indra's net, it causes that which can obstruct to be equally inexhaustible like what is obstructed; therefore, giving rise to a single [thought of] anger forms hundreds of thousands of obstacles; in principle, they are truly inexhaustible. In the conclusion, there are both a conclusion and an explanation, which can be understood. Second, in analyzing and explaining Samantabhadra's remedial practices, it first directly reveals them, and afterward concludes with an exhortation. In the former there are six stages, each arising from the preceding. In the first, 'Sons of the Buddha, therefore' is because the previous single [thought of] anger forms hundreds of thousands of obstacles of wrong dharmas; hence it exhorts them to cultivate the ten kinds of correct dharmas in order to overturn them. However, these ten dharmas not only overturn the previous erroneous anger, but also cause one swiftly to attain bodhi. The ten phrases in the direct analysis are subsumed into five pairs: the first two are in terms of persons: first, not abandoning those below; second, not being arrogant toward those above. The next two are in terms of phenomena: first, not slandering the teaching; second, not being deluded about concrete events. The next two are in terms of mental practice: first, delighting in practice; second, a firm mind. The next two are in terms of cause and effect: first, the wisdom of the fruit; second, the eloquence of the cause. The latter two are in terms of compassion and vows: first, compassion; second, vows. Second, regarding purification: first, based on the previous correct dharmas, it clarifies that practice is accomplished and freed from defilement; hence it says 'purification'. Among the ten there are also five pairs: the first three are purified regarding the teaching-dharma: first, faith; second, seeking; third, protecting. The next two are purified regarding the principle-dharma: first, vast; second, extremely profound. The next two are purified regarding the teaching-method: first, understanding the capacity; second, increasing good. The next two are purified regarding time and kalpas: first, non-attachment; second, contemplation. The final one concludes by establishing the nature. Third, regarding correct wisdom: because of being freed from defilement and obstacles, it causes wisdom to be clear and pure; hence it says 'correct wisdom'. These ten are also five pairs: the first two are wisdom that understands those to be transformed; the next two are wisdom that knows the teaching-method; the next two are wisdom that knows retention and eloquence; the next two are wisdom that possesses body and speech; the latter two are wisdom that illuminates the dependent and primary [retributions]. Fourth, regarding skillful compliance and entry: because one has attained correct wisdom, one can turn around what is known to mutually comply and enter; hence it is so. These ten are also five pairs: the first two are the non-obstruction of body and land. The next two are the non-obstruction of time and phenomena. The next three are the non-obstruction of faculties and objects: 'All āyatanas' are the objects. Another explanation: the 'entry of wisdom' is what is known; 'non-faculties' is true principle, and is also objects. The next two are the non-obstruction of words and marks. The final one is the non-obstruction of the three times. Fifth, regarding the straightforward mind: because turning around is unimpeded, it causes one to correctly proceed toward the real; hence it says 'straightforward mind'. These ten are also five pairs: the first two are being mindful of capacities and establishing teachings; the next two are abiding in deep and vast dharmas; the next two are abiding in the dharmas of teaching and meaning; the next two are abiding in the dharmas of practice; the latter two are abiding in the dharmas of the fruit; all are correctly directing the mind toward them, hence called 'straightforward mind'. The *Treatise on the Awakening of Faith* says, 'The straightforward mind is because of correctly contemplating the dharma of Suchness.' Sixth, regarding skillful means: relying on the previous straightforwardness, one gives rise to these skillful means. The first three give rise to speech based on realization: first, illuminating deep principle; second, bringing forth supreme wisdom—which is also revealing the nature of principle; third, skillfully setting forth words. The next two realize the real and comprehend the conventional: distinguishing specific marks is the dharma of conventional truth. The latter five are unimpeded entry into phenomena, within which the first four are entry into phenomena, namely: first, entry into the dharma of principle; second, entry into the dharma of the fruit; third, entry into the dharma of practice, meaning that skillful practice can cause the one to enter the all; fourth, entry into the dharma of teaching, meaning through many gates of skillfulness. The last one is because one is unimpeded and unswerving in what was entered above. Second, from 'Sons of the Buddha, therefore' onward is the conclusion and exhortation: first, exhorting them to listen and receive; from 'Why is this?' onward, explaining to reveal its essential superiority. Because Samantabhadra's practice necessarily causes the one to gather the all, therefore with little effort one swiftly attains bodhi. This 'expedient' is exertion. The primary exposition is finished.