華嚴經探玄記 17.32

17.32

下第四從「十足」下二百門，明八地已上報德純熟行。於中分五：初二十句，明手足外用行；二從「十腹」下三十句，明內德盈滿行；三從「十莊嚴」下二十，明外相嚴備行；四從「十頭」下七十，明六根業用行；五從「十行」下六十，明四威儀動止行。就初中十足，行用進涉，表其脚足，從下為初，是故先辨。於中，初二約行，一戒、一進；次二約通；一總、一別；次二約心，一信、一願；次二約法，一護、一聽；後二約德，一福、一斷。二有十手者，行用取授，表其身手。於中，初四自行，一取、二與、三恭下、四敬上；次四利他，一除疑網、二拔欲泥、三濟四流、四授正法；後二明二行滿，一除惑病、二破無明。第二「有十腹」下三十句明內德盈滿中，初腹者，如世人腹含容不淨，今明菩薩行腹，反彼說淨。於中，初三約戒淨，一持戒心、二正護戒、三不覆過。次一約定淨，謂定心無著也。後六約惠淨，一斷惑障；二滅業障；三納實法，謂如食滿腹之想；四悟緣起；五覺八正；六破邪見。二有十藏者，前總舉其腹，今明前腹內五藏相似有攝藏義，故次明也。於中，初六下攝眾生、後四上攝佛果。前中，初三總攝，一授解、二令行、三成德，謂成僧寶也；後三別攝三聚眾生。邪定眾生令得生善根者，此約菩薩為外緣力也。《涅槃經》「一闡提人雖斷善根，由佛性力故，未來善根還得生長」者，彼約內因力也。後四上攝中，一攝佛十力、二攝四無畏、三攝不共法、四攝佛證智。三有十心者，前通明腹內諸藏，今別明心藏，為最勝故、五藏主故、中實故、集起故。於中，初二攝善心，一勇、二懃；次二破惡心，一破惡緣、二破惡因；次二成行心，一堅、二淨。上六自行。次二攝生心，一令悟；二慈救，謂梵住是慈也。後二成德心，一深、二固。第三從「十莊嚴」下二十明外相嚴備行。初十猶同世人服飾嚴身，初二慈悲嚴、次二願求嚴、次三攝生嚴、後三攝德嚴。二有十器杖者，前既束帶嚴身，今固執持器杖，顯行能除障故。初五以順杖破障；次三以違杖破障，如奪賊器杖還用害賊；後二成德建功杖也。第四「有十頭」下七十句明六根業用行。先明頭者，以身之上故。於中，初一斷德深、次三福德高、次一悲德堅、次二智德廣、次二攝生德、後一護法德。二有十眼者，行德淨勝照了於緣，故同眼也。十眼義，略作四門：一釋名、二體性、三諸門，上三如別說。四釋文中，《智論》中「無常肉眼畏大風故，不見他方。」此經是真常肉眼，見十方色故。《無量壽經》慧眼見真，又法眼觀察究竟諸道；與此不同，准釋可知。此中皆從根境立名可知。後五中，智眼分別事法無礙眼，見事不礙理也。普眼見五事平等。餘並可知。三有十耳者，如理聽聞故、依聞起行故。初二離違離順、次二棄小欣大、次二愍苦離樂、次二求佛究法、後二了俗至真。四有十種鼻者，飲嗅行香，依鼻增道故云也。於中，初四聞香體，《雜集論》唯有三種，此文有四，會釋可知。次三聞香表用，《瑜伽》等中上二界既無鼻舌兩識，亦無香味二塵。此中聞非想等香者，明其不無微細香等，以菩薩鼻識過人天，故能了知也。後三聞出世人法香。五有十種舌者，明語業自在，依之增善故也。於中，初五約辯說顯德、後五約順用顯位。六有十身者，明身業自在，應機現形故。於中，初三現凡身；次五現三乘身；後二現體用身，一用、一體。七有十意者，明意業自在。於中，一信、二聞、三思、四修、五止、六觀、七總調、八調內思、九調外境、十明佛定。第五「有十種行」下六十門明四威儀動止行中，初十行者，謂發動遊行故。初二能聽能說、次三自調化物、次一成己淨惠、次二下化上敬、後二得果存因。二有十種住者，行有止息，故明其住。若小乘令住四念等，今明菩薩住此十行。初一住行本、二住行相、三住正慧、四住定處、五住戒處、次二順人法、次二智忍圓、後一住果滿。三有十種坐者，住戒有疲，故明安坐，菩薩處此而成行攝生故也。初四同世坐以攝物；後六以法坐而成德，一辨、二持、三定、四慈、五悲、六力。四有十種臥者，坐亦須臥，顯憇息歸靜故云也。初二定加行，一息諠、二趣定；次一得定；後七定果，一起慈、二離悔、次二惠悟、次一如願、後二作滿。又如經中不得仰伏左脇等臥，唯以右脇思明相等，今此菩薩就法以明攝用歸體，故為臥也。五有十種住者，明智有栖止，故云住也。前明能住、此辨所住。又前明身住、此明心住。是故前屬四儀，此約心行也。於中，初四住四等、次一住六度、次三住三空、後二行位滿。六有十種行者，遠師釋：前明利他行，此明自利行。又正云前明始終方便，故以樂聞等為行；今此明淳熟修，故以正念等為行。又厚云「前是四威儀中行住之行，此說始終起行之行。」今謂亦是前約身儀、此約心行。若爾，何故前十亦有心起行耶？釋：此經菩薩身外事，並就內行以顯其相。例皆如是，故不疑也。於中，初四自行，一加行、二覺法理趣、三後智順佛、四起六度行。次四攝生行，一總舉。二同事。三愛語。四利益，謂示同貪等而覺悟彼也。後二，二行成滿。上來總五百二十句明上第五大段十地位中相竟。

Below, the fourth, from the "ten feet" onward for two hundred headings, explains the practice of ripe and pure rewarded virtue from the eighth bhūmi onward. In this there are five parts: first, twenty clauses explain the practice of the outward function of hands and feet; second, from the "ten bellies" onward, thirty clauses explain the practice of fullness of inner virtue; third, from the "ten adornments" onward, twenty [clauses] explain the practice of full equipment of external marks; fourth, from the "ten heads" onward, seventy [clauses] explain the practice of the karmic function of the six sense-faculties; fifth, from the "ten walkings" onward, sixty [clauses] explain the practice of moving and resting in the four postures. Regarding the first, the "ten feet": their functional activity of advancing and treading represents his feet, beginning from below, and therefore they are explained first. Therein, the first two concern practice: one is morality and one is vigor; the next two concern supernatural knowledges: one is general and one is particular; the next two concern the mind: one is faith and one is aspiration; the next two concern the Dharma: one is guarding and one is listening; the last two concern virtue: one is merit and one is eradication. Second, the "ten hands": functional activity of taking and giving represents his bodily hands. Therein, the first four are one's own practice: one is taking, two is giving, three is humility toward inferiors, and four is respect toward superiors; the next four are benefiting others: one is removing the net of doubt, two is pulling out from the mire of desire, three is rescuing from the four floods, and four is conferring the correct Dharma; the last two explain the fulfillment of the two practices: one is removing the disease of afflictions, and two is shattering ignorance. Second, in the thirty clauses from the "ten bellies" onward explaining the fullness of inner virtue: first, regarding the belly, just as the bellies of worldly people contain impurities, here explaining the belly of the bodhisattva's practice, it is explained as pure contrary to that. Therein, the first three concern the purity of morality: one is the mind that upholds the precepts, two is properly guarding the precepts, and three is not concealing faults. The next one concerns the purity of concentration, meaning the mind of concentration free of attachment. The subsequent six concern the purity of wisdom: one is cutting off the hindrance of afflictions; two is extinguishing karmic hindrances; three is taking in true Dharma, meaning the notion like having a belly filled with food; four is awakening to dependent origination; five is realizing the eightfold noble path; and six is shattering wrong views. Second, the "ten viscera": previously the belly was mentioned in general, and now explaining that the five viscera inside the aforesaid belly analogously have the sense of containing and storing, they are therefore explained next. Therein, the first six gather in sentient beings below, and the latter four gather in the fruit of buddhahood above. In the former, the first three gather in generally: one is conferring understanding, two is causing practice, and three is perfecting virtue, meaning perfecting the saṅgha jewel; the subsequent three gather in the three groups of sentient beings specifically. Causing sentient beings of wrong determination to give rise to roots of goodness is explained in terms of the bodhisattva serving as an external causal condition. When the Nirvāṇa Sūtra says, "Although an icchantika cuts off roots of goodness, by the power of the Buddha-nature, future roots of goodness will still grow again," that is explained in terms of the power of internal causes. In the latter four gathering in above: one is gathering in the Buddha's ten powers, two is gathering in the four fearlessnesses, three is gathering in the unshared qualities, and four is gathering in the Buddha's realized wisdom. Third, the "ten hearts": previously the various viscera inside the belly were explained in general, and now the heart-viscus is explained specifically, because it is the most supreme, because it is the master of the five viscera, because it is solid within, and because it is that which gathers and arises. Therein, the first two are minds that gather goodness: one is courage and two is diligence; the next two are minds that shatter evil: one is shattering evil conditions and two is shattering evil causes; the next two are minds that perfect practice: one is firmness and two is purity. The above six are one's own practice. The next two are minds that gather sentient beings: one is causing awakening, and two is compassionate rescue, meaning the brahmavihāra is compassion. The last two are minds that perfect virtue: one is deep and two is steadfast. Third, from the "ten adornments" onward, twenty [clauses] explain the practice of full equipment of external marks. The first ten are just like worldly people wearing clothing and ornaments to adorn their bodies: the first two are the adornment of benevolence and compassion, the next two are the adornment of vow and seeking, the next three are the adornment of gathering sentient beings, and the last three are the adornment of gathering virtue. Second, the "ten weapons": since he has previously girded and adorned his body, now he firmly grasps weapons, showing that practice can eliminate hindrances. The first five break hindrances with compliant weapons; the next three break hindrances with contrary weapons, like seizing a robber's weapon and using it in turn to harm the robber; the last two are weapons that perfect virtue and establish accomplishments. Fourth, the seventy clauses from the "ten heads" onward explain the practice of the karmic function of the six sense-faculties. The head is explained first because it is the top of the body. Therein, the first one has deep virtue of eradication, the next three have high merit, the next one has firm virtue of compassion, the next two have broad virtue of wisdom, the next two have the virtue of gathering sentient beings, and the last one has the virtue of guarding the Dharma. Second, the "ten eyes": the virtue of practice is pure and supreme, illuminating conditions, and is therefore like eyes. For the meaning of the ten eyes, four headings are briefly made: first, explaining the names; second, the essential nature; third, the various headings—the above three are as explained separately. Fourth, explaining the text: in the Dà zhìdù lùn, "The impermanent fleshly eye, fearing great winds, does not see other regions." In this sūtra, it is the true and permanent fleshly eye, seeing forms of the ten directions. In the Infinite Life Sūtra, the wisdom eye sees truth, and furthermore the Dharma eye inspects and investigates all paths; this is not the same as that, but can be understood according to the explanations. Here they are all named after the faculties and objects, as can be known. Among the last five, the wisdom eye is the eye unobstructed in distinguishing phenomenon-dharmas, seeing phenomena without obstructing principle. The universal eye sees the equality of the five matters. The rest can all be known. Third, the "ten ears": because of listening in accord with principle, and because of giving rise to practice based on hearing. The first two are free from adversity and favor, the next two abandon the small and rejoice in the great, the next two pity suffering and abandon pleasure, the next two seek the Buddha and fathom the Dharma, and the last two comprehend the conventional and reach the real. Fourth, the "ten noses": smelling the fragrance of practice, and advancing the path based on the nose, hence this is said. Therein, the first four smell the essence of fragrance: the Abhidharmasamuccaya-vyākhyā has only three kinds, while this text has four, which can be understood through harmonizing explanations. The next three smell fragrance that expresses function: in the Yogācārabhūmi and elsewhere, since the upper two realms lack both the nose- and tongue-consciousnesses, they also lack the two objects of fragrance and taste. Here, smelling the fragrance of neither-conceptualization and so on clarifies that they are not without subtle fragrances, and because the bodhisattva's nose-consciousness surpasses humans and devas, he can comprehend them. The last three smell the fragrance of transmundane persons and dharmas. Fifth, the "ten tongues": this clarifies the mastery of vocal karma, based on which goodness is increased. Therein, the first five show virtue in terms of eloquent exposition, and the last five show stages in terms of compliant function. Sixth, the "ten bodies": this clarifies the mastery of bodily karma, manifesting forms according to capacity. Therein, the first three manifest ordinary bodies; the next five manifest bodies of the three vehicles; and the last two manifest bodies of essence and function: one is function and one is essence. Seventh, the "ten minds": this clarifies the mastery of mental karma. Therein, one is faith, two is hearing, three is thinking, four is cultivating, five is calming, six is insight, seven is general pacification, eight is pacifying internal thoughts, nine is pacifying external objects, and ten clarifies the Buddha's samādhi. Fifth, in the sixty headings from the "ten walkings" onward explaining the practice of moving and resting in the four postures: first, the ten walkings refer to setting in motion and wandering. The first two can listen and can explain; the next three discipline oneself and transform others; the next one perfects one's own pure wisdom; the next two transform below and revere above; the last two attain the fruit while preserving the cause. Second, the "ten standings": practice has cessation, hence standing is explained. If in the Small Vehicle one is caused to abide in the four mindfulnesses and so on, here it explains the bodhisattva's abiding in these ten practices. The first one abides in the root of practice, two abides in the characteristics of practice, three abides in right wisdom, four abides in the place of concentration, five abides in the place of morality, the next two accord with persons and dharmas, the next two are the perfection of wisdom and forbearance, and the last one abides in the fullness of the fruit. Third, the "ten sittings": standing and practicing entails fatigue, hence sitting peacefully is explained; the bodhisattva dwells in this to perfect practice and gather sentient beings. The first four sit like worldly people to gather beings; the last six sit with the Dharma to perfect virtue: one is eloquence, two is retention, three is concentration, four is benevolence, five is compassion, and six is power. Fourth, the "ten lyings": after sitting one also needs to lie down, expressing resting and returning to stillness, hence this is said. The first two are preparations for concentration: one is ceasing clamor and two is advancing toward concentration; the next one attains concentration; the last seven are fruits of concentration: one is giving rise to benevolence, two is leaving behind regret, the next two are wisdom awakening, the next one is as aspired, and the last two are fulfillment of activities. Furthermore, as in the sūtras, one must not lie on one's back, prone, or on the left side, but only on the right side contemplating the mark of clarity, etc.; now this bodhisattva, in terms of the Dharma, explains gathering function to return to essence, hence it is lying. Fifth, the "ten abidings": this clarifies that wisdom has a dwelling place, hence it says abiding. The former explained that which abides; this explains the place of abiding. Furthermore, the former explained bodily abiding; this explains mental abiding. Therefore, the former belongs to the four postures, while this concerns mental practice. Therein, the first four abide in the four immeasurables, the next one abides in the six pāramitās, the next three abide in the three emptinesses, and the last two fulfill the stages of practice. Sixth, the "ten walkings": Master Huiyuan explains: the former explains the practice of benefiting others; this explains the practice of benefiting oneself. Master Lizheng says: the former explains upāya from beginning to end, hence taking delight in hearing and so on as practice; now this explains mature cultivation, hence taking right mindfulness and so on as practice. Master Fayou says: "The former was the walking among the walking and standing of the four postures; this speaks of the practice of undertaking practice from beginning to end." Now I say that the former also concerned bodily posture, while this concerns mental practice. If so, why do the former ten also have mind-initiated practice? Explanation: in this sūtra, matters external to the bodhisattva's body are all explained in terms of internal practice to reveal their characteristics. They are all like this by analogy, hence there is no doubt. Therein, the first four are one's own practice: one is preparation, two is realizing the principle of phenomena, three is conforming to the Buddha through subsequent wisdom, and four is giving rise to the practice of the six pāramitās. The next four are practices of gathering sentient beings: one is general statement, two is identical actions, three is loving speech, and four is beneficial action, meaning showing conformity to greed and so forth to awaken them. The last two are the fulfillment of both practices. The preceding total of five hundred and twenty clauses explaining the characteristics within the fifth major section, the ten bhūmis, is concluded.