華嚴經探玄記 17.34.3

17.34.3

五不如聞行； 六樂小乘； 七心瞋口說、身惡眼視； 八謗法輕人； 九文詞世論； 十捨危就安； 十一慢法散動，剩一是增數十也。 三有十種捨離魔業者，對障修治，故云捨。 一他力捨、二自力捨、三誠信力、四憶本力、五離放逸、六求本法、七樂深法、八歸佛、九念佛。 菩提樹者，以善根迴向，要於此樹成菩提故。 十善根同性，又同一果也。 四有十見佛者，行障既離，佛境斯現，故云見佛。 十中各標名、釋義。 初一安住世間者，示於涅槃無著也。 成正覺者，示於世間無著，故名無著佛。 又釋：無著是不滯義，謂不滯體寂，現於世間示成正覺。 此是總句。 下九別顯：一由願力出現故，上云「佛願力故皆悉見」。 二示往善業得此妙果，令他信知業不虛。 又釋：以勝福業感此相好之身，令物生信故。 三淨識體住持善根順成正覺，又持淨土等。 四雖現世間而常住涅槃故。 前即持令順起、此即欲度常滅，無礙故也。 問：此豈成總句釋？ 若不爾，何成正覺。 五即是理法界，故遍一切有為行處。 又此現覺之身，即遍一切處，故名法界佛，如結通處佛。 如上即佛身充滿諸法界也。 六佛雖普遍機感心中，方乃安住心即是佛。 上云「應受化器悉充滿」也。 又是淨心緣起集成，故云安住。 七雖現心中常在深定，以於多處皆無著故。 八體性不變故云決定，此通在纏等，由此等乃成正覺； 不爾，即非也。 九如能化意普覆群機故。 又如所化意皆普覆故。 又如末尼珠，普覆應機無思念故。 又釋：如意是自在大用故。 此中十佛，六相總別等准之。 又此十佛攝為五對：初二能所一對，謂初是所出、後是能出。 次二依正一對，謂初是正報、後持是依報。 次二常遍一對，謂涅槃常恒、法界普遍。 次二現住一對，謂應現心中、住定無著。 後二體用一對：初體性不動、後用充法界。 餘門如別說。 又《法集經》云「菩薩入十種法，能知諸佛。 何等為十？ 所謂習氣佛、果報佛、三昧佛、願佛、心佛、實佛、同佛、化佛、供養佛、形像佛。 」乃至廣說。 五有十種佛業者，前明所見佛體，今辨得佛之因。 又此起行順佛、故名佛業。 各有標、釋。 初一總約化生； 次二顯自利行； 次二約別化生，一化悔纏者、二化凡小心； 次二於惡時護法行，一正法難時、二魔事起時； 八不取小果； 九不斷本願； 十成無礙行，於中七句，一求道不礙離、二「於如來」下無染不礙求、三「令一切」下嚴剎不礙空、四「教化」下化生不礙無、五「諸通」下具果不捨因、六「示現」下示圓不捨分、七「現大」下現寂不礙生。 上五十句明離障成行竟。 第二「有十種慢業」下五十，明離障加持行。 於中，初二十內成離障行、後三十辨外加持行。 前中，初十舉障、後十現治。 前中慢業者，執我自高𣣋他為業。 初輕人、次二慢法、四自舉、五妬他、六謗法、七自恃、八求師過、九不能問、十明慢障道。 二有十種智業者，顯對治行也。 謂既識障惑不令增長，成情從理、敬重法行，故名智業。 初二信法念佛、次二近人樂法、次二敬他自淨、次二順理重行、後二成德滅惑，並此智之作用故名也。 第二「有十魔所攝持者」下三十，辨外加持行。 初十明怨障加持，即所離障也； 後二十明佛法加持，即能治行也。 前中，由內行乖理，外魔得便，故名攝持。 又行乖理，即是魔攝。 初二怠心捨法、次二起貪自度、次二捨願起斷、次二成小捨大、後二捨悲謗法。 二有十佛攝持者，既離魔攝，即佛加持，遠邪入正，理宜故也。 初二約心攝； 次二約起行攝； 次二約悲智攝； 一悲、二智； 次二約巧惠，一巧、二惠； 後二約智斷，一斷、一智。 並此佛力攝持，令成此等行也。 三有十種法攝持者，捨過從法，故為攝持。 初四即四法印法； 次二十二緣生法； 次二即三乘法；

Fifth, not practicing in accordance with what one has heard; sixth, taking joy in the Hīnayāna; seventh, anger in mind, speech with the mouth, evil deeds with the body, and hateful looks with the eyes; eighth, slandering the Dharma and disparaging others; ninth, [indulging in] literary expressions and worldly discourses; tenth, abandoning danger and seeking safety; eleventh, slighting the Dharma with a scattered, agitated [mind]—the extra one constitutes an augmented ten. Third, 'there are ten kinds of renouncing māra-actions': one cultivates antidotes against obstructions; hence it is called 'renouncing'. 1. Renouncing through other-power; 2. renouncing through self-power; 3. the power of sincere faith; 4. the power of recollecting the original [vow]; 5. leaving behind negligence; 6. seeking the fundamental Dharma; 7. delighting in the profound Dharma; 8. taking refuge in the Buddha; 9. mindfulness of the Buddha. As for the bodhi tree, it is because one dedicates roots of goodness, resolving that at this tree one must realize bodhi. 10. Roots of goodness having the same nature, or also having the same fruit. Fourth, 'there are ten [ways of] seeing the Buddha': when the obstructions to practice have been eliminated, the realm of the Buddha appears; hence it is called 'seeing the Buddha'. Among the ten, each states a title and explains its meaning. First, 'dwelling securely in the world' indicates non-attachment to nirvāṇa. 'Realizing right awakening' indicates non-attachment to the world; hence it is called the Buddha of non-attachment. Another explanation: 'non-attachment' means not stagnating—namely, not stagnating in the quiescence of essence, but manifesting in the world and displaying the realization of right awakening. This is the general phrase. The nine below are distinct manifestations: 1. Appearing on account of the power of vows; as stated above, 'due to the power of the Buddha's vows, all see.' 2. Displaying past good karma that attains this wondrous fruit, causing others to have faith and know that karma is not in vain. Another explanation: using supreme meritorious karma to induce this body with marks and characteristics, thereby inspiring faith in beings. 3. The essence of the pure consciousness sustains roots of goodness in accord with realizing right awakening, and also sustains pure lands and the like. 4. Although manifesting in the world, ever dwelling in nirvāṇa. The former sustains so as to make it arise in accordance [with conditions]; this one desires to deliver while remaining ever extinct, on account of non-obstruction. Question: Does this not serve as the explanation for the general phrase? If not so, how could right awakening be realized? 5. This is the ultimate dharmadhātu, and thus pervades everywhere conditioned practices occur. Moreover, this body of manifested awakening pervades all places; hence it is called the dharmadhātu Buddha, like the Buddha who unifies and pervades all places. As above, it is the Buddha-body filling all dharmadhātus. 6. Although the Buddha is omnipresent, it is in the minds of those whose capacities resonate that he then securely abides; the mind itself is the Buddha. As stated above, 'receptacles to be transformed are completely filled.' It is also gathered and formed through the conditioned arising of the pure mind; hence it is said to 'securely abide.' 7. Although appearing within the mind, he is ever in deep samādhi, because across many places he is without attachment to any. 8. Because the essence does not change, it is called 'determinate'; this extends to when it is within defilement, etc.; on account of this and the like, right awakening is realized; if not, then it would not be so. 9. Just as the intent of the one who transforms universally covers the host of capacities. Also, just as the intent of those who are transformed is universally covered. Also, like a cintāmaṇi jewel, it universally covers in response to capacities without deliberation. Another explanation: 'as one wills' refers to the unhindered great function. The ten Buddhas here should be understood in accordance with the six characteristics of general and particular, etc. Furthermore, these ten Buddhas are subsumed into five pairs: The first two are the pair of active and passive: the first is that which emerges; the second is that which brings about the emergence. The next two are the pair of the dependent and primary [retributions]: the first is the primary retribution; the subsequent sustaining is the dependent retribution. The next two are the pair of the eternal and the all-pervasive: nirvāṇa is eternal; the dharmadhātu is all-pervasive. The next two are the pair of manifesting and abiding: responding and appearing within the mind; abiding in samādhi without attachment. The last two are the pair of essence and function: the first has an immovable essence; the second has a function filling the dharmadhātu. Other approaches are as explained separately. Furthermore, the Dharmasaṃgīti Sūtra states: 'A bodhisattva who enters into ten kinds of dharmas can know all Buddhas. What are the ten? Namely: the Buddha of latent dispositions, the Buddha of karmic retribution, the Buddha of samādhi, the Buddha of vows, the Buddha of mind, the Buddha of truth, the Buddha of identity, the Buddha of transformation, the Buddha of offerings, and the Buddha of images'—and so on at length. Fifth, 'there are ten kinds of Buddha-actions': the preceding explained the essence of the Buddha seen; now it determines the causes for attaining Buddhahood. Furthermore, this initiating of practice accords with the Buddha, and is therefore called 'Buddha-action'. Each has a title and an explanation. The first generally concerns transforming sentient beings; the next two reveal practices for the benefit of oneself; the next two concern transforming sentient beings particularly: first, transforming those fettered by regret; second, transforming ordinary and small minds; the next two are practices of protecting the Dharma in evil times: first, when the true Dharma is in difficulty; second, when māra-affairs arise; 8. not taking a small fruit; 9. not severing the original vow; 10. accomplishing unhindered practice. Within this are seven clauses: 1. seeking the Path without obstructing detachment; 2. from 'with respect to the Tathāgata' downward, stainlessness without obstructing seeking; 3. from 'causing all' downward, adorning lands without obstructing emptiness; 4. from 'transforming' downward, converting sentient beings without obstructing non-existence; 5. from 'all supernormal powers' downward, being complete with fruits without abandoning causes; 6. from 'manifesting' downward, showing perfection without abandoning fractions; 7. from 'manifesting great' downward, manifesting quiescence without obstructing birth. The above fifty clauses explaining the accomplishment of practice by leaving behind obstructions are concluded. Second, from 'there are ten kinds of actions of conceit' downward, fifty [clauses] explain practice supported by empowerment through leaving behind obstructions. Within this, the first twenty internally accomplish practices that leave behind obstructions; the latter thirty distinguish practices of external empowerment. In the former, the first ten present obstructions; the latter ten show antidotes. Among the former, 'actions of conceit' take grasping onto the self and elevating oneself while demeaning others as their activity: first, despising others; next two, slighting the Dharma; 4. elevating oneself; 5. envying others; 6. slandering the Dharma; 7. self-reliance; 8. seeking faults in the teacher; 9. inability to inquire; 10. explains conceit obstructing the Path. Second, 'there are ten kinds of actions of wisdom' reveals practices of antidotes: namely, having recognized obstructing defilements and not allowing them to increase, turning one's feelings to accord with principle, and revering the practice of the Dharma; hence they are called 'actions of wisdom'. The first two are having faith in the Dharma and mindfulness of the Buddha; the next two are drawing near to others and delighting in the Dharma; the next two are revering others and purifying oneself; the next two are according with principle and valuing practice; the last two are accomplishing virtues and extinguishing defilements; all are called so because they are the functions of this wisdom. Second, from 'there are those sustained by ten māras' downward, thirty distinguish practices of external empowerment. The first ten explain empowerment by hostile obstructions, which are the obstructions to be eliminated; the latter twenty explain empowerment by Buddhas and Dharmas, which are the practices capable of serving as antidotes. In the former, because internal practice contravenes principle, external māras find an opening; hence it is called 'sustained'. Furthermore, practice contravening principle is itself being sustained by māra. The first two are a lazy mind abandoning the Dharma; the next two are giving rise to greed and saving oneself; the next two are abandoning vows and giving rise to [the view of] annihilation; the next two are accomplishing the small and abandoning the great; the last two are abandoning compassion and slandering the Dharma. Second, 'there are ten sustainments by the Buddha': once separated from sustainment by māra, there is empowerment by the Buddha; turning away from the heterodox and entering the orthodox is logically fitting. The first two are sustainment in terms of mind; the next two are sustainment in terms of initiating practice; the next two are sustainment in terms of compassion and wisdom: 1. compassion, 2. wisdom; the next two are sustainment in terms of skillful wisdom: 1. skillfulness, 2. wisdom; the last two are sustainment in terms of wisdom and eradication: 1. eradication, 2. wisdom. All these are sustained by the Buddha's power, causing one to accomplish these practices. Third, 'there are ten kinds of sustainment by the Dharma': abandoning faults and following the Dharma, hence it constitutes sustainment. The first four are the four dharmamudrās; the next two are the twelvefold dependent arising; the next two are the three vehicles;