華嚴經探玄記 17.34.2

17.34.2

九捨非緣，謂有眾生應受佛化，非是菩薩所化，亦不強化，是故捨之。 十捨異見。 上來明因行體性竟。 第二「有十種義」下八十門，明造修方便行。 於中，初四十明自分行、二從「十種明足」下四十顯勝進行。 前中初十義者，所詮旨故，依義成行，故明也。 一如教旨； 二解俗諦； 餘八解真諦，一離相； 二離染； 三絕言； 四平等； 五一味； 六證得，謂正智證理，順如而來，故名如來； 七真； 八滅。 並可知。 二有十法者，自性執持故，以法成行也。 初一實行法、次四離障法、次三離相法、後二果法。 三有十功德具者，成福之緣，故云具也。 一謂不斷三寶。 是功德法由何成？ 此由勸眾生發菩提心，是故此勸名功德之緣具也。 餘句例然。 二巧迴向。 三正惠教他。 四悲心不倦。 五能捨身財。 六勤修相好。 七不輕小善。 八不蔑小人。 九敬養大人。 十捨心廣大。 四有十種智具者，成智因緣，故云具也。 於中，一近勝人能得智，故名具也，下並准之； 二內調心； 三住念惠十智顯無盡，如前說； 四樂真法樂； 五六度四等，自折伏故； 六出家守心，欲恚癡為三覺也； 七觀法空淨，如因陀羅陳者，是帝釋與修羅戰時，列兵在空，影現大海故也； 八深解二空； 九到無相彼岸； 十因漸得智，謂五重漸次相資得也。 自分行竟。 第二「有十種明足」下四十明勝進行中，初十明足者，委解曰明、周備稱足。 又惑闇盡故、智用滿故。 初七解行、後三別顯三明可知。 二有十種求法者，依求正法，以成勝行。 初五深心求法，謂自有實心不能勤求、自有勤不能捨命、有能捨命不能為他捨； 菩薩不爾，故皆能也。 後五廣心求法，初二為智深法住、次二為授法斷疑、後一為滿足正法。 三有十種明了法者，既求得法，委解照達故云也。 於中以普賢法了知三乘凡聖差別法，初一約外凡法、二內凡之始名信行、三內凡之終名法行、四住聖之初名八人。 有人釋：約八忍為八人。 今釋：《大般若》中名第八人，謂從阿羅漢却數至須陀洹向為第八也。 五正得初果滅眾結者，滅八十八結見所斷惑，斷惡道生死流。 六得第二果，觀欲味是患盡，餘三品惑未盡故，潤一受生，故云還來受生。 七得第三果，三果唯捨欲界； 此約實法，通離三界。 八羅漢。 九緣覺。 十菩薩。 四有十種向法者，順向普賢法界故。 一若違善友即背法門，是故反此名為向法，餘皆准此； 二覺悟諸天不令著樂，名向法也； 三常懷慚愧，恒向法門； 四背二乘，名向法； 五實心辦事； 六捨小； 七捨邪； 八背染因緣； 九稱根說法； 十內住法界。 上來造修行竟。 第三「有十種魔」下一百門明離障行，分二：初五十明離障成行、後五十明離障加持。 前中，初二十明所離障體、次十明離障方便、後二十顯見佛成行。 前中初十魔者，於道有障。 初一簡去無取五蘊故云貪著也，以彼非魔故； 二簡不染無知等故云染也，以所知障等非是魔故； 三簡善業故云障礙； 四是第六識心慢，非是餘識； 五蘊壞名死，故云捨離受生； 六他化天魔𣣋妬故； 七作罪不悔令善皆失，又退失善根心不生悔故名為魔； 八味定廢道； 九曲情相附，如依人不依法等； 十迷於所求不起大願。 此十種魔皆持業釋，謂蘊即魔故，乃不知即魔。 問：此十魔攝四魔不？ 答：或攝，謂陰、天、死各一，餘皆煩惱收。 或不攝，彼四與六各是一門故、以顯無盡故，彼據別門、此約普故。 二有十種魔業者，前據魔體，今辨所因故云也。 又此十業招感天魔。 一既忘覺心所修善根，唯感人天，豈非魔業？ 此是邪善根故； 二求世報名惡施，《業報差別經》「若有行布施，急性多瞋怒，死作大力龍。 」三厭捨惡人，棄大悲故； 四內有四門，一慳法、二呵法器令退學、三求利說、四非器說深；

"Ninth, renouncing those without conditions: this means there are sentient beings who ought to be converted by a buddha, not converted by a bodhisattva; nor does one force their conversion; hence one renounces them. Tenth, renouncing heterodox views." The preceding has concluded the explanation of the essential nature of the causal practices. Second, the eighty headings from "ten kinds of meanings" onward explain the practices of cultivation through upāya. Therein, the first forty explain practices belonging to one's own stage, and the forty from "ten kinds of fulfillment in clarity" onward reveal practices of superior advancement. In the former, as for the initial "ten kinds of meanings," because they are the intended tenets that are signified, and practices are accomplished by relying on meanings, they are therefore explained. First, accordance with the scriptural tenets; second, understanding conventional truth; the remaining eight understand ultimate truth: first, freedom from marks; second, freedom from defilement; third, severance from speech; fourth, equality; fifth, a single taste; sixth, realization and attainment—meaning that correct wisdom realizes the principle and comes in accord with suchness, hence termed "tathāgata"; seventh, reality; eighth, cessation. These can all be understood. Second, as for the "ten dharmas," because their intrinsic nature maintains [them], practices are accomplished by means of dharmas. The first one is the dharma of actual practice; the next four are dharmas of leaving obstacles behind; the next three are dharmas of being free from marks; the final two are the dharmas of the fruition. Third, as for the "ten requisites of merit," they are the conditions for accomplishing merit, hence called "requisites." First, it refers to not letting the Triratna be severed. By what are these dharmas of merit accomplished? This is accomplished by exhorting sentient beings to generate the bodhicitta; therefore, this exhortation is called the requisite condition of merit. The remaining clauses are analogous to this. Second, skillful dedication. Third, correctly instructing others with wisdom. Fourth, not tiring in the compassionate mind. Fifth, being able to renounce body and wealth. Sixth, diligently cultivating the major and minor marks. Seventh, not making light of minor virtues. Eighth, not disparaging lesser people. Ninth, respectfully supporting great people. Tenth, the vastness of the mind of renunciation. Fourth, as for the "ten requisites of wisdom," they are the causes and conditions for accomplishing wisdom, hence called "requisites." Therein, first, drawing close to superior persons allows one to attain wisdom, hence called a "requisite"; the following are all based on this. Second, internally subduing the mind. Third, abiding in mindfulness and wisdom: the ten wisdoms reveal the inexhaustible, as explained before. Fourth, delighting in the joy of the true Dharma. Fifth, the six pāramitās and the four immeasurables, because one humbles oneself. Sixth, leaving home and guarding the mind: desire, ill-will, and delusion constitute the three [defiled] thoughts. Seventh, contemplating the emptiness and purity of dharmas: "like the battle array of Indra" refers to when Śakra fought with the asuras, deploying soldiers in the sky, their shadows appearing in the great ocean. Eighth, deeply understanding the two emptinesses. Ninth, reaching the other shore of signlessness. Tenth, gradually attaining wisdom due to causes, meaning attainment through the mutual fostering of the fivefold gradual sequence. The practices belonging to one's own stage are concluded. Second, among the forty explaining practices of superior advancement from "ten kinds of fulfillment in clarity" onward, as for the first ten, "fulfillment in clarity": detailed understanding is called "clarity"; comprehensive completeness is called "fulfillment." Furthermore, it is because the darkness of defilements is exhausted, and the functions of wisdom are fulfilled. The first seven pertain to understanding and practice; the final three specifically reveal the three clarities, which can be understood. Second, as for the "ten kinds of seeking the Dharma," one relies on seeking the true Dharma to accomplish superior practices. The first five pertain to seeking the Dharma with a profound mind: that is, some naturally have a genuine mind but cannot diligently seek; some are diligent but cannot renounce life; some can renounce life but cannot renounce it for others' sake; a bodhisattva is not like this, and is thus capable in all these. The latter five pertain to seeking the Dharma with a broad mind: the first two are so that wisdom may be profound and the Dharma may abide; the next two are for bestowing the Dharma and cutting off doubts; the final one is for fulfilling the true Dharma. Third, as for the "ten kinds of lucidly understanding the Dharma," having sought and obtained the Dharma, detailed understanding illuminates and penetrates it, hence this is said. Therein, through the Dharma of Samantabhadra, one clearly understands the distinct dharmas of ordinary beings and sages of the three vehicles: the first one concerns the dharma of outer ordinary beings; the second, the beginning of inner ordinary beings, is called practice through faith; the third, the end of inner ordinary beings, is called practice through Dharma; the fourth, the beginning of abiding sages, is called the eight persons. Some explain: based on the eight pati-prasannas, they are the eight persons. Now it is explained: in the *Mahāprajñāpāramitā Sūtra*, it is called the "eighth person," meaning counting backward from arhat to candidate for srotāpanna as the eighth. Fifth, correctly attaining the first fruition and extinguishing all fetters: extinguishing the eighty-eight fetters of defilements abandoned by seeing, severing the stream of birth-and-death in evil destinies. Sixth, attaining the second fruition: contemplating that the relish of desire is an affliction has exhausted [gross desires], but because the remaining three grades of defilements are not yet exhausted, they moisten a single rebirth, hence it says "returning again to undergo rebirth." Seventh, attaining the third fruition: the third fruition renounces only the desire realm; this is in terms of the actual Dharma, which generally frees one from the three realms. Eighth, arhat. Ninth, pratyekabuddha. Tenth, bodhisattva. Fourth, as for the "ten kinds of orienting toward the Dharma," it means according with and orienting toward the dharmadhātu of Samantabhadra. First, if one disobeys a good friend, one turns away from the Dharma gate; therefore, the opposite of this is called "orienting toward the Dharma," and the rest are all based on this. Second, awakening the devas so as not to let them attach to pleasure is called orienting toward the Dharma. Third, constantly harboring shame and conscience, perpetually orienting toward the Dharma gate. Fourth, turning one's back on the two vehicles is called orienting toward the Dharma. Fifth, managing affairs with a sincere mind. Sixth, renouncing the lesser. Seventh, renouncing the heterodox. Eighth, turning away from defiled causes and conditions. Ninth, explaining the Dharma according with faculties. Tenth, internally abiding in the dharmadhātu. The practices of cultivation have been concluded above. Third, the one hundred headings from "ten kinds of māras" onward explain the practice of leaving obstacles behind, divided into two: the first fifty explain accomplishing practice by leaving obstacles behind; the latter fifty explain empowerment through leaving obstacles behind. In the former, the first twenty explain the essence of the obstacles to be left behind; the next ten explain the upāya of leaving obstacles behind; the final twenty reveal seeing the Buddha and accomplishing practice. In the former, as for the initial ten māras, they are obstacles to the path. The first one selects out and excludes the undefiled five aggregates, hence it says "greedily attached," because those are not māra; the second selects out non-defiled ignorance and the like, hence it says "defiled," because cognitive obstacles and the like are not māra; the third selects out good karma, hence it says "obstructive"; the fourth is the mental conceit of the sixth consciousness, not the other consciousnesses; fifth, the destruction of the aggregates is called death, hence it says "abandoning and undergoing rebirth"; sixth, it is because the māras of the Paranirmitavaśavartin heaven are jealous; seventh, committing transgressions without repenting causes all goodness to be lost; furthermore, falling back and losing roots of goodness without remorse arising in the mind is therefore called māra; eighth, relishing dhyāna and abandoning the path; ninth, bending one's intentions to conform, such as relying on persons rather than relying on the Dharma; tenth, being confused about what is sought and failing to generate great vows. These ten kinds of māras are all karmadhāraya compounds, meaning the aggregates are themselves māras, and so forth, down to ignorance being itself māra. Question: Do these ten māras subsume the four māras? Answer: They may subsume them: the skandha, devaputra, and mṛtyu māras each correspond to one, and the rest are all gathered under kleśamāra. Or they may not subsume them: those four and the [other] six are each distinct gates, to reveal the inexhaustible; those are based on a specific gate, while these concern the universal. Second, as for the "ten kinds of māra-karma," the previous was based on the essence of māras, while this now distinguishes their causes, hence it is stated. Furthermore, these ten karmas attract and induce the heavenly māras. First, since one forgets the bodhicitta, the roots of goodness one cultivates only induce [rebirth among] humans and devas—how could this not be māra-karma? This is because they are heterodox roots of goodness. Second, seeking worldly retribution is called bad giving; the *Karmavipāka Sūtra* says: "If someone practices giving, but has an irritable disposition and much anger, upon death they become a naga of great strength." Third, loathing and renouncing evil persons, because one discards great compassion. Fourth, internally it has four headings: first, begrudging the Dharma; second, scolding Dharma vessels and causing them to regress in study; third, explaining for the sake of profit; fourth, explaining profound teachings to non-vessels.