華嚴經探玄記 17.25.1

17.25.1

自下大門第三從「十種持」下有三百句，答三十句問十行位中行法。 於中分三：初六十句，明大志曠遠行； 二從「十種不思議」下九十句，明定慧業用行； 三從「十種薗林」下有一百五十句，明德備成滿行。 就初中有二：先有二十句明依起大欲行、後四十句明依起勝念行。 前中，初十持標行所依，謂依此任持力，方能起大志。 此中通攝《地持》中三持及〈地品〉中十持，准辨應知。 於中，初三則三寶力持，眾生是僧寶也； 四大悲所作名業持； 五十大願力令行相續，亦由佛力持故，佛果化用盡未來際； 六十度行力，住持所餘； 七眾生及菩提為所緣境持，起菩薩悲智行心； 八以真如理為妙也； 九福、十智，各有勝力故云持也。 問：此持與前十陀羅尼及十種受持各何別耶？ 答：陀羅尼是總持文義等，受持約領納憶持等，此中據加持等，故不同也。 二有十種大正悕望者，依前持力，起此廣大無邊欲樂，名大正悕望。 與前正悕望何別者？ 前約自分，故不言大，今據勝進，故不同也。 何故起此大欲願者？ 以行成由此故也。 上文云「智慧王所說，欲為諸法本。 應起清淨欲，志求無上道。 」此之謂也。 於中，一定望順佛令喜、二定望供佛令盡、三定望同法成行、四定望長時修行、五定望離畏、六定望令眾生先已成佛、七定望盡嚴剎海、八定望令眾生滅惡因果成善因果、九定望直心見佛聞法、十定望盡窮來際轉大法輪。 第三有十種深入佛法者，明悕望不已便能深入，是故依前大欲能盡佛法深遠邊際故云也。 下四十句中，初二十為所依、後二十為所起。 前中，初此十深入內證。 於中，初四入器世界佛法，一切世界一一各別入一切世界，故云一切世界悉分別入一切世界也； 次二入眾生世間佛法； 次三入智正覺佛法； 後一總就法界入於佛法，以理就行分，故云於無一異而說一異，謂五乘位異成佛為一，行同歸理，故云入無所入。 二有十種依止者，前顯行深入，今辨所託緣。 於中，一依善友教授、二依多聞熏力、三依善住處資緣不乏、四依悲力、五深證大行、六依滿本願力、七依本菩提心、八依佛果，是所求故（脫第九第十，須檢餘本）。 三有十種發無畏心者，前既有所依道，令行心深勝，於可畏事能無所畏，以無有難作而不能作故也。 於中，一以奮大勇猛故，能於十種難作事中而悉能作。 一惡業難滅、二遺法難護、三惡魔難降、四身命難捨、五外道難伏、六物心難稱、七大眾難喜、八八部難調、九下乘難離、十上行難修，於此十難皆無畏也。 又《智論》第六云「菩薩有四無畏：一以聞持善說、二知根欲說令得解脫、三一切方中不見有難而不能答、四不見有疑而不能釋。 」四有十種發無疑心者，前以於難無懼，由此自知所作皆易，故無疑也。 於中，一以十度攝生、二三供佛嚴土、四大心無疲、五滿本大願、六定作世燈、七巧說諸法皆堪攝生俱是佛法、八定成正覺、九會事即理、十滅倒顯智。 上來六十句，明大志曠遠行竟。 下第二從「十種不思議」下九十句，明定慧業用行。 於中分三：初三十句，明融慧超情行； 次「十三昧」下二十句，明深定普周行； 後「十法門」下四十句，明業用自在行。 就初中，初十約行、次十約語、後十約智。 約行中，有十種不思議者，由前心決無疑，故令所修無測也。 於中，一乃至一念善根悉至佛果，故云不思，如尼俱陀，子小、樹大。 二由本願力無思任運果用無盡，如滅定前願力等。 三如幻法不有而有、四依無住而不失善、五得理不捨事、六在因能現果、七得果不捨因，皆不思議也。 八解法無礙，於中五對十句：一約迷悟境。 謂凡於無相妄見有相，聖於凡有悟見無相。 又即相是無相、無相即是相，一事雙離，故難思也。 餘對準之。 九解發心等菩提，以始齊終； 次句以終等始；

From here below, the third major section, from the "ten kinds of upholdings" onward, consists of three hundred phrases that answer the thirty-phrase question concerning the practices within the stage of the ten practices. Within this there are three parts: first, sixty phrases elucidate the practice of vast aspiration and boundless expanse; second, ninety phrases from the "ten kinds of inconceivabilities" onward elucidate the practice of the karmic functions of meditative concentration and wisdom; third, one hundred and fifty phrases from the "ten kinds of groves and gardens" onward elucidate the practice of fully endowing and perfecting merit. Within the first, there are two parts: first, twenty phrases elucidate the practice of generating great desire based on [upholding]; subsequent, forty phrases elucidate the practice of generating superior mindfulness based on [it]. In the former, the first ten upholdings indicate what practice relies upon—meaning that only by relying on this sustaining power can one give rise to vast aspiration. This comprehensively incorporates the three upholdings in the Bodhisattvabhūmi (*Dìchí*) and the ten upholdings in the Chapter on the Bhūmis, which should be recognized by analogical discrimination. Within this, the first three are upheld by the power of the Triratna, sentient beings being the Saṅgha jewel; the fourth, that which is wrought by great compassion, is called upholding by karma; the fifth is the power of the ten great vows causing practices to continue unbroken, and also, because of being upheld by the Buddha's power, the transformative functions of the Buddha's fruit exhaust the bounds of the future; the sixth is the power of the practices of the ten pāramitās, sustaining what remains; the seventh takes sentient beings and bodhi as the upholding cognitive object, giving rise to the bodhisattva's practice-mind of compassion and wisdom; the eighth takes the principle of suchness to be subtle; the ninth is merit and the tenth is wisdom, each having superior power, hence they are called upholdings. Question: How do these upholdings differ respectively from the previous ten dhāraṇīs and ten kinds of receiving and upholding? Answer: Dhāraṇī is the total retention of texts and meanings, etc.; receiving and upholding relates to accepting and recollecting, etc.; whereas here it is based on empowering sustaining (*adhiṣṭhāna*), etc., hence they are not the same. Second, regarding the ten kinds of great right aspirations: relying on the preceding power of upholding, one gives rise to this vast and boundless desire and joy, termed 'great right aspiration'. How does it differ from the earlier right aspiration? The former was explained in terms of one's own level, hence 'great' was not stated; here it is based on superior advancement, hence they are not the same. Why give rise to these great desires and vows? Because the completion of practice depends on this. As the text above says: 'As spoken by the King of Wisdom, desire is the root of all dharmas. One should give rise to pure desire, aspiring to seek the unsurpassed path.' This is what it means. Within this: (1) definitely aspiring to accord with the Buddha and bring [him] joy; (2) definitely aspiring to make offerings to the buddhas completely; (3) definitely aspiring to cultivate practice equally with the Dharma; (4) definitely aspiring to practice over a long time; (5) definitely aspiring to be free of fear; (6) definitely aspiring to cause sentient beings to have already attained buddhahood first; (7) definitely aspiring to completely adorn the ocean of lands; (8) definitely aspiring to cause sentient beings to extinguish evil causes and effects and accomplish good causes and effects; (9) definitely aspiring to see the Buddha and hear the Dharma with an upright mind; (10) definitely aspiring to turn the great dharmacakra to the utter exhaustion of future bounds. Third, regarding the ten kinds of penetrating deeply into the Buddha-Dharma: this explains that when aspiring is unceasing, one can then penetrate deeply; therefore, relying on the preceding great desire, one can reach the deep and far reaches of the Buddha-Dharma, hence the name. Among the forty phrases below, the first twenty are that which is relied upon, and the latter twenty are that which arises. In the former, these first ten are penetrating deeply into inner realization. Within this: the first four enter the Buddha-Dharma of the receptacle world—all worlds individually and distinctly enter all worlds, hence it says that all worlds are completely, discriminatively entered into all worlds; the next two enter the Buddha-Dharma of the world of sentient beings; the next three enter the Buddha-Dharma of the wisdom-fully-enlightened ones; the last one, taking the dharmadhātu comprehensively, enters the Buddha-Dharma: since principle is distinguished according to practice, it says that in the absence of unity and diversity one speaks of unity and diversity—meaning that the stages of the five vehicles are diverse, but their attainment of buddhahood is one, and practice equally returns to principle, hence it speaks of 'entering that which has no entering'. Second, regarding the ten kinds of reliances: the preceding revealed deep penetration of practice, while this now discriminates the conditions on which one relies. Within this: (1) relying on the instruction of good spiritual friends; (2) relying on the perfuming power of extensive learning; (3) relying on dwelling in good abodes where supporting requisites are not lacking; (4) relying on the power of compassion; (5) deeply realizing great practice; (6) relying on the power of fulfilling fundamental vows; (7) relying on the fundamental bodhicitta; (8) relying on the Buddha-fruit, because it is what is sought (the ninth and tenth are missing and must be checked in other editions). Third, regarding the ten kinds of giving rise to a fearless mind: since there is already a path to rely upon, causing the practicing mind to be deep and superior, one can be fearless in the face of fearful things, because there is no difficult deed that one cannot do. Within this: (1) because of rousing great heroism, one is able to completely perform the ten kinds of difficult deeds: (i) evil karma is difficult to eradicate; (ii) the bequeathed Dharma is difficult to protect; (iii) evil Māras are difficult to subdue; (iv) body and life are difficult to renounce; (v) non-Buddhists are difficult to overcome; (vi) the minds of beings are difficult to satisfy; (vii) the great assembly is difficult to gladden; (viii) the eight classes of beings are difficult to attune; (ix) the lower vehicles are difficult to abandon; (x) the superior practice is difficult to cultivate. In the face of these ten difficulties, one is utterly fearless. Furthermore, the sixth fascicle of the *Dà zhìdù lùn* says: 'A bodhisattva has four fearlessnesses: (1) by retaining what was heard, preaching well; (2) knowing faculties and desires, preaching to cause them to attain liberation; (3) in all directions, not seeing any difficulty that cannot be answered; (4) not seeing any doubt that cannot be resolved.' Fourth, regarding the ten kinds of giving rise to a doubt-free mind: previously, one had no dread in the face of difficulties, and because of this, personally knowing that what one does is all easy, one is free of doubt. Within this: (1) gathering beings through the ten pāramitās; (2, 3) making offerings to buddhas and adorning lands; (4) the great mind being free of weariness; (5) fulfilling fundamental great vows; (6) definitely acting as a lamp for the world; (7) skillfully explaining that all dharmas are capable of gathering sentient beings and all are the Buddha-Dharma; (8) definitely attaining samyaksaṃbuddha; (9) converging phenomena into principle; (10) extinguishing delusion and revealing wisdom. The preceding sixty phrases elucidating the practice of vast aspiration and boundless expanse are concluded. Below, the second part, from the 'ten kinds of inconceivabilities' onward, consists of ninety phrases that elucidate the practice of the karmic functions of meditative concentration and wisdom. Within this there are three parts: first, thirty phrases elucidate the practice of harmonizing wisdom that transcends sentiment; next, twenty phrases from the 'ten samādhis' onward elucidate the practice of deep concentration universally pervading; finally, forty phrases from the 'ten dharma-gates' onward elucidate the practice of sovereign mastery of karmic functions. Within the first, the first ten relate to practice, the next ten relate to speech, and the latter ten relate to wisdom. Regarding practice, there are the ten kinds of inconceivabilities: because the previous mind was decisive and free of doubt, what one cultivates is made unfathomable. Within this: (1) even a single thought of good roots completely reaches the Buddha-fruit, hence it is called inconceivable, like the nyagrodha tree—its seed is tiny, yet the tree is vast; (2) due to the power of fundamental vows, without contrivance and naturally, fruit-functions are inexhaustible, like the vow-power before the concentration of cessation; (3) like illusory dharmas, they exist without existing; (4) relying on non-abiding, one does not lose the good; (5) attaining principle, one does not abandon phenomena; (6) while in the cause, one can manifest the fruit; (7) attaining the fruit, one does not abandon the cause—these are all inconceivable; (8) understanding dharmas without obstruction, within which there are five pairs of ten phrases: (i) regarding the realm of delusion and awakening: meaning that ordinary beings falsely see characteristics where there are no characteristics, while the noble ones awaken to and see the unconditioned characteristic where ordinary beings see existence; furthermore, characteristics are themselves unconditioned, and the unconditioned is itself characteristics, a single matter being dual-free, hence it is difficult to conceive—the remaining pairs are to be understood analogously; (9) understanding that giving rise to the mind [of bodhi] equals bodhi, matching the end with the beginning; the next phrase matches the beginning with the end;