華嚴經探玄記 17.31

17.31

下第三「有十種離生」下九十句，明四地已上至七地來出世間行。於中分三：初三十句明因行體廣。二從「十種名號」下二十，明行用殊勝。三從十種無量下四十，顯行德成就。前中初離生者，是捨有為行，故名離生。又得無生，故名離生。又顯行熟純，離生澁等過患，故名離生。廣釋如《婆沙》中。又大小乘同辨離生位在見道，今此寄在四地已上出世間位。於中，初二約智悲；次二就捨著；次三離惑就生，若二乘捨惑離生，不能隨有親近眾生，菩薩反此；八離而不離；九不離而離；十得果不捨因。二有十種決定法者，正以離生之患，能得法決定。初五自分行，一生佛種中、二入佛境界、三解、四行、五成善；後五勝進行，一住果體、二得果用、三順果位、四同果身、五同佛住。三有十出生佛道者，於法既決，能從緣出生聖道故云也。於中，初二順人信法、次二願善不虛、次二時處廣長、次二無間普遍、後二願行攝生。第二「有十名號」下二十句，顯行用殊勝中，初十正以實德內充，嘉名外響故云也。菩提是所求，薩埵是能求之士，以從所求名菩提薩埵。於中，初四約所求菩提境為名，一總舉菩提、二約過小乘、三約過因位、四約體勝殊；次二約自行為名，一惠無比、二上精進；次二約所知解為名，一能示上法於眾生、二能知十方於諸佛；後二約德為名，一福高、二惠深。又如《瑜伽》第四十六云「一切菩薩隨德假名有十六種，所謂名為菩提薩埵摩訶薩埵，乃至十六名為法師。」《顯揚》第八、《莊嚴論》第十二，皆同此說。《莊嚴論》云「此十六名皆依義立，一切菩薩總有此名。」又《商主天子經》有五義立名：一於菩提分住持入故，故名菩薩；二入大乘故、滿大智故，故名摩訶薩；三不可求法智德入故，故名最勝薩埵；四不與煩惱共住，為諸眾生滅煩惱故、發精進故，故名淨薩埵；五令諸眾生行淨道故，故名極淨薩埵。二有十種道者，以名德稱實，遂得行解虛通，故云道也。於中約增數以明十種。初一約行本，以菩薩萬行皆菩提心為本故。二約實惠方便惠，亦是正助二行。三約三空定遊出三界，故云道。四約四行除四障，一業障；二嫉妬障；三謗法障；四樂世有障，亦是異求障。《智論》云「行是悔過等四行，疾至阿毘拔致地。」五約五根。六約六通。七念中，於六念上加念眾生，是悲心也。八正道可知。九次第定者，並是寂用雙行，故是菩薩道攝。於中，初禪可知。二從喜悅者，是二禪利益支也。離退過者，是二禪離覺觀障也。三息喜悅者，是三禪也。四離世苦樂者，是第四禪也。見佛等，明定用。并四無色定及滅盡定為九也。十力道中知欲樂，先知、後為說法現身等。餘並可知。第三「有十種無量道」下四十句，明行德成就。於中二：先總標四名、後各別顯釋。初無量道者，謂是菩薩智所遊路無邊際故。一事空、二理性、三正報、四依報、五時劫、六施設。後四是佛三業力用，淨識為體。二道具者，以前染淨等無際限，菩薩起道之緣亦同無際故云也。約前所知十種廣大，顯能知集起亦同無際，更無別法。三修道者，對緣造行故名修道，非是見修等修。又《攝論》中總集修亦在地上，同此也。初三別約三無性修，一無相觀中，不見所執染法可著，亦不見淨法可依出離，由此能令三業無失。二於無生觀中，不見染分可減、淨分可增，以無生理實故。三於無性性觀中，不見前二性為有、不見三無為無，又真如相非有體非無。上約正證智。四約後得智中，別就依他性以成修行，觀唯識如幻等，成不顛倒行。五作三空不離三界，為欲在中長善根故。六於教法不著。七於理中恒沙法不壞。八於真體平等。九起行勇猛。十於佛德平等不疑。四莊嚴道者，謂修道行互相交飾故名也。又釋：皆以逆行用嚴道。於中，初五自行無染，一在亂常定；次二處小常大；次二在欲行禪；次三隨有攝化行，一化樂世、二化邪道、三化犯戒救苦。九自行成滿，於中三：初得法滿、二「為一切眾生」下巧便示現、三「何以故」下釋成善巧。十因圓果滿，於中三：先因圓得果、二「而亦不斷」下明得果不捨因、三「何以故」下釋成行相，可知。

Next, third, the ninety lines from "there are ten kinds of transcending origination" explain the supramundane practices from the fourth bhūmi up to the seventh bhūmi. Within this, there are three parts: first, thirty lines explain the broad essence of the causal practice; second, twenty lines from "ten designations" explain the superiority of the practice's functioning; third, forty lines from "ten kinds of the immeasurable" reveal the accomplishment of the virtues of practice. In the former part, first, "transcending origination" means abandoning conditioned practices, hence it is called "transcending origination." Moreover, it means attaining non-arising, hence it is called "transcending origination." Furthermore, it reveals that practice has ripened and become pure, transcending faults such as raw roughness, hence it is called "transcending origination." The extensive explanation is as in the Vibhāṣā. Moreover, the Mahāyāna and Hīnayāna agree in explaining the stage of transcending origination as being in the path of seeing; here, it is provisionally placed in the supramundane stage of the fourth bhūmi and above. Within this, the first two concern wisdom and compassion; the next two concern relinquishing attachment; the next three concern transcending defilements with respect to rebirth: while the two vehicles abandon defilements and transcend rebirth and are unable to follow existence to approach sentient beings, the bodhisattva is the opposite of this; the eighth is transcending without transcending; the ninth is not transcending yet transcending; the tenth is attaining the result without abandoning the cause. Second, "there are ten kinds of definitive dharmas": precisely because of transcending the affliction of origination, one is able to attain decisiveness in dharmas. The first five are practices of one's own lot: 1. being born into the Buddha's lineage; 2. entering the Buddha's realm; 3. understanding; 4. practice; 5. accomplishing goodness. The latter five are practices of superior progression: 1. abiding in the essence of the result; 2. attaining the function of the result; 3. according with the stage of the result; 4. being identical with the body of the result; 5. dwelling identically with the Buddhas. Third, "there are ten kinds of giving rise to the Buddha path": when one is already decisive regarding dharmas, one is able to give rise to the noble path from conditions, hence it is spoken of. Within this, the first two accord with people to have faith in the Dharma; the next two ensure vows and goodness are not in vain; the next two are broad and long in time and place; the next two are uninterrupted and all-pervasive; the latter two gather sentient beings through vows and practices. Second, the twenty lines from "there are ten designations" reveal the superiority of the practice's functioning, wherein the first ten speak of real virtues being replete within, so that glorious names resonate outwardly. "Bodhi" is what is sought, and "sattva" is the person capable of seeking; named after what is sought, he is called a "bodhisattva." Within this, the first four are named with respect to the sphere of bodhi that is sought: 1. universally citing bodhi; 2. concerning surpassing the Hīnayāna; 3. concerning surpassing the causal stages; 4. concerning the excellence and distinction of its essence; the next two are named with respect to one's own practice: 1. wisdom without peer; 2. supreme vigor; the next two are named with respect to what is known and understood: 1. being able to demonstrate supreme dharmas to sentient beings; 2. being able to know the Buddhas in the ten directions; the latter two are named with respect to virtues: 1. high merit; 2. deep wisdom. Furthermore, as the forty-sixth fascicle of the Yogācārabhūmi says: "All bodhisattvas have sixteen conventional names according to their virtues, that is to say: named bodhisattva, mahāsattva, and so on up to the sixteenth, named Dharma master." The eighth fascicle of the Prakaraṇāryavācā and the twelfth fascicle of the Mahāyānasūtrālaṃkāra both have this same explanation. The Mahāyānasūtrālaṃkāra says: "These sixteen names are all established based on meaning; all bodhisattvas collectively possess these names." Furthermore, the Śreṣṭhicālaparipṛcchā-sūtra establishes names through five meanings: 1. because of dwelling in, holding, and entering the factors of bodhi, one is named 'bodhisattva'; 2. because of entering the Mahāyāna and fulfilling great wisdom, one is named 'mahāsattva'; 3. because of the ingress of the wisdom-virtue of unobtainable dharmas, one is named 'foremost sattva'; 4. because of not dwelling together with afflictions, and generating vigor for the sake of eliminating afflictions for sentient beings, one is named 'pure sattva'; 5. because of causing sentient beings to practice the pure path, one is named 'supremely pure sattva.' Second, "there are ten kinds of paths": because the names and virtues correspond to reality, one consequently attains the unobstructed penetration of practice and understanding, hence they are called "paths." Within this, the ten kinds are explained in ascending numerical order: the first one concerns the root of practice, because the myriad practices of the bodhisattva all have the bodhicitta as their root; the second concerns real wisdom and skillful wisdom, which are also the two practices of primary and auxiliary; the third concerns roaming beyond the three realms through the concentrations of the three empties, hence it is called a "path"; the fourth concerns eliminating the four hindrances through four practices: 1. karmic hindrance; 2. jealousy hindrance; 3. Dharma-slandering hindrance; 4. longing-for-worldly-existence hindrance, which is also the hindrance of alien seeking. The Da zhidu lun says: 'Practicing these four practices, such as repentance, one swiftly reaches the avaivartika stage'; the fifth concerns the five faculties; the sixth concerns the six supernormal powers; in the seventh, among recollections, recollecting sentient beings is added on top of the six recollections, which is the compassionate mind; the eightfold noble path is understood; the nine successive concentrations are both the simultaneous practice of stillness and function, hence they are subsumed under the bodhisattva path. Within this, the first dhyāna is understood; from "joy and delight," this is the benefit factor of the second dhyāna; "transcending the fault of regression" is the second dhyāna transcending the hindrance of vitarka and vicāra; "stilling joy and delight" is the third dhyāna; "transcending worldly suffering and pleasure" is the fourth dhyāna; seeing the Buddhas, etc., clarifies the function of concentration; these together with the four formless concentrations and the cessation concentration constitute the nine; in the path of the ten powers, knowing desires and pleasures: first one knows them, and then one preaches the Dharma, manifests bodies, and so forth for them; the rest are all understandable. Third, the forty lines from "there are ten kinds of immeasurable paths" explain the accomplishment of the virtues of practice. There are two parts within this: first, a general listing of the four names, and then separate explanations. The first, the immeasurable paths, means that the road traversed by the bodhisattva's wisdom is boundless: 1. emptiness of phenomena; 2. principle-nature; 3. direct retribution; 4. dependent retribution; 5. time and kalpas; 6. conceptual establishment. The latter four are the power and function of the Buddha's three karmas, with pure consciousness as their essence. Second, "requisites of the path": because the previous defilements and purities are without limit, the conditions under which the bodhisattva generates the path are likewise limitless, hence it is said. Concerning the previously known ten kinds of vastness, it reveals that what is capable of knowing and accumulating them is likewise limitless, without any separate dharma. Third, "cultivating the path": creating practices in response to conditions is called cultivating the path; it is not the cultivation of the path of cultivation and so forth. Furthermore, the overall integrated cultivation in the Mahāyānasaṃgraha is also on the bhūmis, which is the same as this. The first three are cultivated separately with reference to the three non-natures: 1. in the contemplation of signlessness, one does not see defiled dharmas that are clung to as something to attach to, nor does one see pure dharmas to rely on for escape; thereby one is able to keep the three karmas free from fault; 2. in the contemplation of non-arising, one does not see that defiled portions can decrease or pure portions can increase, because the principle of non-arising is real; 3. in the contemplation of the nature of non-nature, one does not see the previous two natures as existent, nor does one see the three non-natures as non-existent; furthermore, the characteristics of true thusness are neither existent in essence nor non-existent. The above concerns the wisdom of direct realization. 4. Within the subsequent attainment wisdom, one specifically accomplishes cultivation with respect to the other-dependent nature, contemplating consciousness-only as like an illusion, etc., accomplishing non-erroneous practice; 5. performing the three empties without departing from the three realms, in order to cultivate roots of goodness within them; 6. non-attachment to doctrinal teachings; 7. not destroying the Gangetic-sands dharmas within the principle; 8. equality in the true essence; 9. generating practice courageously; 10. being equal and without doubt regarding the Buddha's virtues. Fourth, "adornments of the path" means that the practices of cultivating the path mutually ornament one another, hence the name. Another explanation: all use reverse practices to adorn the path. Within this, in the first five, one's own practice is undefiled: 1. being constantly in concentration while in confusion; the next two: constantly great while abiding in the small; the next two: practicing dhyāna while in desire; the next three are practices of gathering and transforming according to existence: 1. transforming those who delight in the world; 2. transforming those on heterodox paths; 3. transforming those who break the precepts and rescuing from suffering. Ninth, one's own practice is completed; within this there are three: first, fulfilling the attainment of dharmas; second, from "for the sake of all sentient beings" down, skillful manifestation; third, from "for what reason" down, explaining the accomplishment of skillfulness. Tenth, the cause is complete and the result is fulfilled; within this there are three: first, the cause is complete and the result is attained; second, from "and yet not severing" down, explaining attaining the result without abandoning the cause; third, from "for what reason" down, explaining the accomplishment of the characteristics of practice, which is understandable.