華嚴經探玄記 17.25.3

17.25.3

二「不見」下善起行願、三「見一切」下善植德本、四「自在」下善起勝通、五「知種種說」下善能照境、六「永斷」下善益自他、七「除滅」下善能得果，並可知。 餘義如前〈十明品〉說。 四有十種解脫者，前大智明起，今辨無明障盡，故云解脫。 解脫有二種：一作用自在名為解脫，如上〈不思議法品〉十種不思議解脫等； 二於縛離繫名解脫，如此所說。 於中，初四於凡夫得脫，初二脫惑障，一鈍使、二利使，次一脫業障，後一脫報障； 五於小乘得脫； 六於地前得脫； 七於地上因位得解脫； 八於微細著微細礙得解脫，亦是道累外自在，故云解脫，脫後二門也。 上來四十句明業用自在行竟。 下第三從「十園林」下一百五十句，明德備成滿行。 於中分四：初四十句，明報德圓滿行； 二「十種發不動心」下二十句，明心住堅深行； 三「十種智慧觀察」下五十句，明智德殊勝行； 四從「十種不可稱量」下四十句，明德重高深行。 就初報德圓滿行中，初十遊賞園林、次十栖止宮殿、次十於中娛樂、後十將出束帶故曰莊嚴。 就初十園林中，一一皆初舉園林名體，後以義釋成，謂遊觀適悅故也。 前七自分因行、後三勝進果行。 前中，初二利他行； 後五自利行，一時、二處、三違、四順、五修行，以道品等從佛流出，故云慈父境也； 後三中，一念果法、二現法輪、三示正覺。 二有十種宮殿者，前園林外遊，今宮殿內安，故次明也。 亦皆先標名體、後釋顯義相，謂若妄失菩提心，即令正行無所栖止故云也。 此一為行本。 次七明利他行，初四化三界眾生，色界中分二故。 四梵者，四無量也。 無色，是難處，為滅彼難，菩薩生中也。 次三中，一通化、二化眷屬、三化憍慢。 後二自行成滿，一修因、二得果。 三有十種樂者，既住宮殿，情忻勝利，故云樂也。 於中，初八因法中樂、後二果法中樂。 前中，初六自利法、後二利他法。 第四有十種莊嚴者，既樂心成，以勝德自嚴，故次明也。 於中，初二力無畏、次二義法辯、次二願行嚴、次二攝剎雨法、後二持行現化。 上來報行竟。 第二有二十句，明心住堅深行。 於中，初十心堅、後十深入。 初中，一捨有心堅。 二向法。 三供佛。 四悲觀。 五慈攝。 六專求。 七常修。 八信堅，有根信者，生佛果故。 不濁信者，不雜無明故。 離垢信者，不求世有故。 明淨信者，正證理故。 供佛信者，向果故。 不退者，因行堅故。 不壞者，外緣不動故。 九窮果。 十行圓。 二有十種不捨深心者，以行堅不動，乃窮達深理故云也。 又令此心不離慇至，故云不捨深心也。 於中，一智、二悲、三顯化意、四近友、五供佛、六求法、七持淨戒、八攝同行、九持佛法、十修願行。 下第三「有十種智慧觀察」下五十句，明智德殊能行。 於中，初十者以能心慇不捨，遂令智慧巧觀所作。 於中，一觀教法； 二觀行法； 三觀通力法； 四觀巧便法； 五佛持者，若約用明佛神力加持，若約體法身住持萬德，上觀法自在； 六內持、七外說，上說法自在； 八觀深、九觀廣、十觀多、十一觀無礙，上觀法深廣，是增數十故，剩一門也。 二有十種分別者，既能觀察，遂能簡擇諸法，故云分別也。 於中，初二分別依他起性，一法一喻； 次一知遍計性無所有，故無可諍也； 後七分別圓成實性，一知恒沙功德、二體實無依、三堅若金剛、四則是法身如來、五法身體寂、六證道所攝、七體相一味。 三有十種無垢者，由簡擇深法，除障離垢故也。 此中離十種垢，一無異求垢。 二無疑惑垢。 三無邪見垢。 四無所知障垢。 五無不欲佛果垢。 六無訥言垢。 七無怯弱垢。 八無障大悲垢，以悲是菩薩所住故； 又無障十地之無明，以十地是菩薩所住故。 九無散動垢。 十無微細礙著垢。

Second, from "does not see" onwards, skillful arising of practices and vows; third, from "sees all" onwards, skillful planting of roots of virtue; fourth, from "at will" onwards, skillful arising of superior supernormal knowledges; fifth, from "knows diverse explanations" onwards, skillful capacity to illuminate spheres of cognition; sixth, from "permanently cuts off" onwards, skillful benefiting of oneself and others; seventh, from "eradicates" onwards, skillful capacity to attain the fruit—all can be understood accordingly. The remaining meanings are as explained previously in the "Chapter on the Ten Clarities". Fourth, the "ten kinds of liberations": previously, great wisdom and clarity arose, and now the exhaustion of the hindrances of ignorance is distinguished, hence they are called "liberations". There are two kinds of liberation: first, sovereignty of function is called liberation, as in the ten kinds of inconceivable liberations in the "Chapter on Inconceivable Phenomena" above; second, freedom from bonds and fetters is called liberation, as spoken of here. Within this, the first four are obtaining liberation regarding ordinary beings: the first two are liberation from the hindrance of defilement—the first being the dull fetters and the second the acute fetters; the next one is liberation from the hindrance of karma; the last one is liberation from the hindrance of retribution. The fifth is obtaining liberation regarding the Hīnayāna. The sixth is obtaining liberation regarding [the stages] prior to the bhūmis. The seventh is obtaining liberation regarding the causal stages above the bhūmis. The eighth is obtaining liberation regarding subtle attachments and subtle obstructions, which is also sovereignty beyond worldly burdens, hence called liberation, freeing one from the latter two gates. The preceding forty phrases explaining practice sovereign in karmic function are concluded. Below, the third section, the one hundred and fifty phrases from "ten gardens and groves" onwards, explains practice replete with virtues and fully accomplished. Within this, there are four divisions: first, forty phrases explaining the practice in which reward virtues are complete; second, twenty phrases from "ten kinds of generating an immovable mind" onwards explaining practice in which the mind abides firmly and deeply; third, fifty phrases from "ten kinds of wisdom contemplation" onwards explaining practice in which wisdom virtues are exceptional; fourth, forty phrases from "ten kinds of immeasurable" onwards explaining practice in which virtues are momentous, lofty, and deep. In the first part, practice in which reward virtues are complete, the first ten are roaming in and enjoying gardens and groves; the next ten are residing in palaces; the next ten are rejoicing therein; and the last ten are binding the girdle upon departing, which is called adornment. In the first ten gardens and groves, each first presents the name and substance of the garden and grove, and subsequently explains it with its meaning, which means roaming, viewing, and delighting. The first seven are causal practices of one's own level, and the last three are superior advancing fruitional practices. In the former, the first two are practices benefiting others; the latter five are practices benefiting oneself: first, time; second, place; third, adversity; fourth, conformity; and fifth, cultivation; because the limbs of the path and so forth flow forth from the Buddha, it is called the sphere of the compassionate father; in the latter three, the first is mindfulness of fruitional dharmas, the second is manifesting the dharmacakra, and the third is demonstrating samyaksaṃbodhi. Second, the "ten kinds of palaces": previously, gardens and groves were wandering without, and now palaces are resting within, hence they are explained next. Each also first designates the name and substance, and subsequently explains and reveals the characteristics of meaning, meaning that if one errantly loses the bodhicitta, it causes correct practice to have nowhere to reside, hence it is stated thus. This is the root of practice. The next seven explain practices benefiting others: the first four transform sentient beings of the three realms, because the form realm is divided into two. The "four Brahmās" are the four immeasurables. The formless realm is a difficult place; in order to eliminate those difficulties, the bodhisattva is born therein. In the next three: the first is general transformation, the second is transforming retinues, and the third is transforming arrogance. The last two are the complete fulfillment of one's own practice: the first is cultivating the cause, and the second is attaining the fruit. Third, the "ten kinds of joys": having resided in the palaces, the mind delights in superior benefits, hence they are called joys. Within this, the first eight are joy in causal dharmas, and the last two are joy in fruitional dharmas. In the former, the first six are dharmas benefiting oneself, and the latter two are dharmas benefiting others. Fourth, the "ten kinds of adornments": the joyful mind having been accomplished, one adorns oneself with superior virtues, hence they are explained next. Within this, the first two are powers and fearlessnesses; the next two are eloquence regarding meaning and dharma; the next two are vows and practices as adornments; the next two are gathering lands and raining dharmas; the last two are maintaining practice and manifesting transformations. The preceding reward practices are concluded. Second, there are twenty phrases explaining the practice in which the mind abides firmly and deeply. Within this, the first ten are firmness of mind, and the latter ten are deep entry. In the first: first, firmness of mind in relinquishing existence; second, directed toward the Dharma; third, making offerings to the Buddha; fourth, compassionate observation; fifth, loving-kindness gathering; sixth, dedicated seeking; seventh, constant cultivation; eighth, firmness of faith—faith with roots because it gives rise to the Buddha-fruit; faith without turbidity because it is unmixed with ignorance; faith free from defilement because it does not seek worldly existence; clear and pure faith because it directly realizes principle; faith offering to the Buddha because it is directed toward the fruit; non-retrogressing because causal practice is firm; indestructible because external conditions cannot shake it; ninth, fathoming the fruit; tenth, perfection of practice. Second, the "ten kinds of not abandoning the profound mind": because practice is firm and immovable, one thoroughly fathoms the profound principle, hence it is stated thus. Furthermore, it causes this mind not to depart from utmost sincerity, hence called "not abandoning the profound mind". Within this: first, wisdom; second, compassion; third, revealing the intent of transformation; fourth, drawing close to good friends; fifth, making offerings to the Buddha; sixth, seeking the Dharma; seventh, upholding pure precepts; eighth, gathering fellow practitioners; ninth, upholding the Buddha-Dharma; tenth, cultivating vows and practices. Below, the third section, the fifty phrases from "ten kinds of wisdom contemplation" onwards, explains practice in which the virtue of wisdom has exceptional capacities. Within this, the first ten: because the mind can be earnest and not abandon [them], it causes wisdom to skillfully contemplate what is done. Within this: first, contemplating the teaching Dharma; second, contemplating the practice Dharma; third, contemplating the Dharma of supernormal power; fourth, contemplating the Dharma of skillful means; fifth, Buddha's upholding: if explained according to function, it is the empowerment of the Buddha's divine power; if explained according to essence, it is the dharmakāya upholding the myriad virtues; the above are sovereignty in contemplating dharmas; sixth, inward retention; seventh, outward exposition; the above are sovereignty in expounding the Dharma; eighth, contemplating depth; ninth, contemplating breadth; tenth, contemplating multiplicity; eleventh, contemplating unobstructedness; the above are contemplating the depth and breadth of dharmas; since this is an augmented decade, there is one surplus gate. Second, the "ten kinds of discriminations": having been able to contemplate, one consequently is able to select among all dharmas, hence called "discrimination". Within this, the first two discriminate the dependent nature (paratantra-svabhāva), one by dharma and one by analogy; the next one knows that the fully conceptualized nature (parikalpita-svabhāva) has no existence, hence there is nothing to dispute; the last seven discriminate the fully perfected nature (pariniṣpanna-svabhāva): first, knowing the virtues as numerous as the sands of the Ganges; second, that its substance is truly without dependence; third, firm as diamond; fourth, that it is the dharmakāya Tathāgata; fifth, that the dharmakāya substance is tranquil; sixth, subsumed by the path of realization; seventh, that substance and characteristics are of one taste. Third, the "ten kinds of undefiledness": through selecting profound dharmas, one eliminates hindrances and departs from defilement. Here one departs from ten kinds of defilement: first, defilement of disparate seeking; second, defilement of doubt; third, defilement of wrong view; fourth, defilement of the cognitive hindrance (jñeyāvaraṇa); fifth, defilement of not desiring the Buddha-fruit; sixth, defilement of halting speech; seventh, defilement of timidity; eighth, defilement of hindering great compassion, because compassion is where the bodhisattva abides; also, ignorance that hinders the ten bhūmis, because the ten bhūmis are where the bodhisattva abides; ninth, defilement of distraction; tenth, defilement of subtle obstruction and attachment.