華嚴經探玄記 17.34.1

17.34.1

就前中分三：初有一百四十門，明因行體性； 二從「十種義」下八十門，明方便造修行。 三從「十種魔」下一百門，明因行除障。 就前中二：初四十明起行方便、二從「十種施」下明十度行體。 就前中，初二十明意業觀察、次十身業奮迅、後十語業哮吼。 前中初十種觀察者，觀解方便故、善達所行通塞相故。 於中，初三觀所化，一知業； 二知報； 三知根，謂能不迷理性無根，而能觀隨事根別。 次六覺法寶，一理法； 二果法； 三教法； 四行法； 五六觀位法，一滅障、二得記。 後一定法，亦是所成果用。 二有十種周遍觀察者，謂審察窮盡故、解能起行故。 又釋：亦得前是審慮籌度，此明舉目周察故也。 初六令眾生得六度行故。 後四令他得四丈夫法，一近友； 二聞法； 三思惟，謂不捨悲也； 四修行，令得菩提故。 又釋：後四是自利，一重人、二順法、三悲、四智。 三有十種奮迅者，謂實行內充，威德外溢。 又建功玄極，威肅勇健，故名奮迅。 初一身勝、二心大、三教威、四行用、五破邪、六滅惑、七達法、八廣持、九具辯、十圓果。 四有十種師子吼者，既勇健無畏，即能決定宣唱故名也。 依《涅槃經》，師子吼有十一事，具如彼說。 此中，一覺心吼、二大悲吼、三報恩吼、四大誓吼、五淨戒吼、六積德無厭、七積智無足、八證理決然、後二果成決定。 此皆先顯所成決，後結能成之行，可知。 第二「有十種淨施」下一百門，明十度行。 初十施者，輟己惠人故。 一捨心施、二滿願、三一心、四了田、五無簡、六不著、七捨身財、八求大果、九益眾生、十淨三輪。 二有十種戒者，防三業非，具止作故。 於中，初七自分中，初三律儀戒； 次三攝善戒，一過凡、二背小、三順大； 次一攝眾生戒，謂巧拔犯禁，故名微密； 後三約勝進，亦三聚可知。 三有十種忍者，情安於法故。 初三耐怨害忍，忍他三業所惱故； 次五安受苦忍，一不害他、二不惜命、三不輕小、四受割截、五忍苦惡； 後二法思惟忍，一離惑、二得法。 四有十精進者，順理懃策故。 初五明三業精進，身語初二、意業三心，亦是懃勇精進； 六無足精進、七難壞精進、八成事精進、九入理精進、十用進。 五有十禪者，攝心不散故。 初四方便，一出俗、二近友、三在靜、四離鬧； 次二正定，一初得、二堅成； 次二發惠，一起智、二斷惑，上八是現法樂住禪； 九利益眾生禪、十引起神通等禪。 六有十慧者，正解照理故。 初三解法慧，一解因不即果、二解緣不離果、三解果不斷常； 次四攝生慧，一拔邪、二知器、三授法、四降魔； 後三證理慧，一見法身、二攝勝德、三覺平等。 又釋：初三加行、次四後得、後三正體，可知。 七有十慈者，與樂意故。 初一離怨親； 二令得實益，非但口言，謂令離苦因也； 三救苦果； 四授樂因； 五令得斷果； 六令求智果； 七身放慈光； 八心廣如空，上八緣眾生慈； 九法緣； 十無緣。 並可知。 《佛地論》中，法緣慈緣五蘊假法，與此不同。 八有十悲者，拔苦意故。 於中初總顯、餘九別辨。 別中，初六對物起悲； 後三授其所益，一愍其容妄故為滅、二傷其真隱故為顯、三念彼不知故令悟。 九有十喜者，慶物獲益。 於中，一慶自發心、二慶捨所有、三慶救毀戒、四慶和諍訟、五慶護正法、六慶樂正法、七慶物同行、八自慶供佛、九慶他得定、十慶他智滿。 十有十捨者，情無取著故。 一捨貪嗔。 二捨世法，謂八法中利衰依身、稱譏毀譽依口、苦樂依意。 又利及稱譽是生樂因、衰及譏毀是生苦因，以因果通說故有八也。 三捨非器，謂於法器眾生知時授法，於非法器捨而不嫌。 四捨二乘。 五捨惑染。 六捨背有。 七捨異語。 八捨非時，謂根未熟待時且捨。

Within the first part, there are three subdivisions: first, one hundred and forty items explain the essential nature of causal practice; second, from the "ten kinds of meanings" down, eighty items explain the cultivating and practicing through skillful means; third, from the "ten kinds of māras" down, one hundred items explain the elimination of hindrances in causal practice. Within the first of these, there are two subdivisions: first, forty items explain the skillful means for initiating practice; second, from the "ten kinds of giving" down, the items explain the essential substance of the practices of the ten pāramitās. Within this first part, the first twenty items explain the contemplation of mental karma; the next ten explain the vigorous actions of physical karma; the last ten explain the roaring of verbal karma. Within the first of these, the first "ten kinds of contemplation" are because of the skillful means of contemplative understanding, and because of thoroughly penetrating the aspects of openness and obstruction in what is practiced. Therein, the first three contemplate those who are to be transformed: 1. knowing karma; 2. knowing retribution; 3. knowing spiritual faculties—meaning that one is able to not be deluded about the fact that the noumenal nature is devoid of faculties, while yet being able to contemplate the distinctions of faculties in accordance with phenomena. The next six awaken to the treasures of the Dharma: 1. the Dharma of principle; 2. the Dharma of fruit; 3. the Dharma of teaching; 4. the Dharma of practice; 5 and 6 contemplate the Dharmas of stages, namely: [5.] eliminating hindrances, and [6.] receiving prediction. The last one is the Dharma of samādhi, which is also the functioning of the fruit that is achieved. Second, as for the "ten kinds of pervasive contemplation," this means examining thoroughly to the utmost, and that understanding is able to initiate practice. Another explanation: it is also acceptable to say that the former was careful consideration and deliberation, while this explains raising one's eyes and pervasively examining. The first six are to cause sentient beings to attain the practices of the six pāramitās. The last four cause others to attain the four dharmas of a great person: 1. drawing near to good friends; 2. hearing the Dharma; 3. contemplation, meaning not abandoning compassion; 4. cultivation, causing them to attain bodhi. Another explanation: the last four are for the benefit of oneself: 1. respecting others; 2. according with the Dharma; 3. compassion; 4. wisdom. Third, as for the "ten kinds of vigorous actions," this means that real practice is inwardly abundant and majestic virtue overflows outwardly. Furthermore, establishing merit at the profound utmost, being awe-inspiring, solemn, brave, and robust, is therefore called vigorous action. 1. Excellence of body; 2. greatness of mind; 3. majesty of teaching; 4. practice and function; 5. crushing the heterodox; 6. eradicating afflictions; 7. penetrating phenomena; 8. broad retention; 9. complete eloquence; 10. perfect fruition. Fourth, as for the "ten kinds of lion's roars," since one is brave, robust, and fearless, one is then able to definitely proclaim; hence the name. Relying on the Nirvāṇa Sūtra, a lion's roar has eleven matters, fully as explained there. Here: 1. roar of the awakened mind; 2. roar of great compassion; 3. roar of repaying kindness; 4. roar of great vows; 5. roar of pure precepts; 6. insatiably accumulating virtues; 7. insatiably accumulating wisdom; 8. certainty in realizing the principle; the last two are the certainty of the fruition being achieved. These all first reveal the certainty of what is achieved, and later conclude with the practices capable of achieving it, as can be known. Second, from the "ten kinds of pure giving" down, one hundred items explain the practices of the ten pāramitās. The first, the ten givings, are because of giving up what is one's own to bestow upon others: 1. giving with a renouncing mind; 2. fulfilling wishes; 3. singleness of mind; 4. understanding the field; 5. without selection; 6. non-attachment; 7. giving up body and wealth; 8. seeking the great fruit; 9. benefiting sentient beings; 10. purifying the three wheels. Second, as for the "ten kinds of precepts," they guard against the faults of the three karmas, fully possessing cessation and action. Therein, within the first seven of one's own portion: the first three are the precepts of moral discipline; the next three are the precepts of gathering wholesome qualities: 1. surpassing ordinary people, 2. turning away from the Hinayāna, 3. according with the Mahāyāna; the next one is the precept of gathering sentient beings, meaning skillfully rescuing those who have broken prohibitions, hence called subtle and secret; the last three pertain to superior advancement, which can also be known as the three clusters [of precepts]. Third, as for the "ten kinds of patience," it is because the mind rests securely in the Dharma. The first three are the patience of enduring resentment and harm, because of enduring harassment caused by others' three karmas; the next five are the patience of accepting suffering: 1. not harming others, 2. not sparing one's life, 3. not disparaging the minor, 4. enduring mutilation, 5. enduring suffering and evil; the last two are the patience of examining the Dharma: 1. separating from afflictions, 2. attaining the Dharma. Fourth, as for the "ten diligences," they are due to diligently spurring oneself on in accordance with principle. The first five explain diligence of the three karmas: the first two are body and speech; the mental karma has three minds, which are also zealous and courageous diligence; 6. insatiable diligence; 7. diligence hard to destroy; 8. diligence that accomplishes tasks; 9. diligence entering the principle; 10. diligence in function. Fifth, as for the "ten dhyānas," they gather the mind so it is not scattered. The first four are skillful means: 1. leaving the secular; 2. drawing near to good friends; 3. abiding in quietude; 4. leaving behind commotion; the next two are proper absorption: 1. initial attainment, 2. firm accomplishment; the next two give rise to wisdom: 1. generating wisdom, 2. severing afflictions; the above eight are dhyāna of dwelling happily in the present Dharma; 9. dhyāna benefiting sentient beings; 10. dhyāna inducing supernormal knowledges and the like. Sixth, as for the "ten wisdoms," correct understanding illumines principle. The first three are wisdom understanding phenomena: 1. understanding that cause is not identical to fruit; 2. understanding that conditions are not separate from fruit; 3. understanding that fruit is neither severed nor permanent; the next four are wisdom gathering sentient beings: 1. eradicating the heterodox; 2. knowing capacity; 3. bestowing the Dharma; 4. subduing māras; the last three are wisdom realizing principle: 1. seeing the dharmakāya; 2. gathering superior virtues; 3. awakening to equality. Another explanation: the first three are preparatory, the next four are subsequent, and the last three are the fundamental nature, as can be known. Seventh, as for the "ten benevolences," they are due to the intention to grant joy: 1. separating from resentment and affection; 2. causing [others] to attain real benefit, not merely verbal words, meaning causing them to leave the causes of suffering; 3. rescuing from the fruit of suffering; 4. bestowing the cause of joy; 5. causing them to attain the fruit of severance; 6. causing them to seek the fruit of wisdom; 7. the body radiating benevolent light; 8. the mind being as vast as empty space; the above eight are benevolence with sentient beings as object; 9. with dharmas as object; 10. without object. All can be known. In the Buddhabhūmi-śāstra, benevolence with dharmas as object takes the conventional dharmas of the five aggregates as its object, which is different from this. Eighth, as for the "ten compassions," they are due to the intention to relieve suffering. Therein, the first generally reveals, and the remaining nine distinguish individually. Among the individual ones, the first six give rise to compassion toward beings; the last three bestow what benefits them: 1. pitying their harboring of delusion and thus extinguishing it for them; 2. lamenting that their true nature is hidden and thus manifesting it for them; 3. being mindful that they do not know and thus causing them to awaken. Ninth, as for the "ten joys," they rejoice that beings obtain benefit. Therein: 1. rejoicing in one's own generation of the mind [of bodhi]; 2. rejoicing in relinquishing what one possesses; 3. rejoicing in rescuing those who violate precepts; 4. rejoicing in reconciling disputes; 5. rejoicing in protecting the true Dharma; 6. rejoicing in delighting in the true Dharma; 7. rejoicing in beings practicing together; 8. rejoicing in oneself making offerings to the Buddha; 9. rejoicing in others attaining samādhi; 10. rejoicing in others' wisdom being perfected. Tenth, as for the "ten equanimities," it is because the mind has no grasping or attachment: 1. relinquishing greed and anger. 2. Relinquishing worldly dharmas: among the eight dharmas, gain and decline depend on the body; praise and blame, defamation and eulogy depend on speech; suffering and joy depend on the mind. Furthermore, gain and praise/eulogy are causes generating joy; decline and blame/defamation are causes generating suffering; being generally spoken of in terms of causes and effects, there are therefore eight. 3. Relinquishing those who are not fit vessels: meaning knowing the proper time to bestow the Dharma on sentient beings who are vessels of the Dharma, and relinquishing without resentment those who are not vessels of the Dharma. 4. Relinquishing the two vehicles. 5. Relinquishing afflictive defilements. 6. Relinquishing turning one's back on existence. 7. Relinquishing discordant words. 8. Relinquishing what is untimely, meaning when faculties are not yet ripe, waiting for the proper time and temporarily letting go.