華嚴經探玄記 17.35

17.35

第二「住兜率有十事」下一百九十門，明果用圓滿行。此等多約八相現化明於佛用者，以此亦通普賢等用，不向淨土實報處說也。又釋：此唯菩薩作用，故唯示八相成佛，非餘實成。又釋：彼實成佛，無成不成，不可說，故就八相說也。於中分六：初二十，在天行；二從「十種降神」下二十，明入胎住胎行；三從「十種生」下十明出胎行；四從「十種大莊嚴」下四十，明在家同俗行；五「有十種出家」下六十，辨出家期道行；六「有十種覺如來力」下四十，明成佛果德行。初中，前十在天行、後十現終行。前中，一生菩薩在彼天時作何等事，謂作如此十種事業。一謂於彼化欲界天、二化色天、三化三千界生、四為十方同類說下生法、五授彼十方同處法化、六說法降魔、七眷屬樂聲化欲諸天、八詣佛聞法、九供養多佛、十多身益生。二命終示十事者，所作既了，將欲下生，現茲十明。《大乘方便經》下卷中「菩薩如其本願，處兜率天宮，能得阿耨菩提轉于法輪，非為不能。菩薩思惟：閻浮提人不能至此兜率天上聽受法教，兜率天人能下閻浮提聽法。是故菩薩捨兜率天，於閻浮成佛。」一輪光滅苦，覺彼令知；二毫光驚覺，宿世有緣；三手光嚴界，併除非器；四膝光覺天，令辨供隨侍；五心光覺力士；六毛光覺助化；七堂光照處，眷屬同生；八樓光照母，胎內現閣；九足光延壽；十小相中光應現八相。餘結百萬等可知。第二「有十事降神」下二十，初十明入胎、後十明住胎。前中何故入胎？為十事故。一化小根；二攝眷屬；三念不亂；四現奇廣益；五稱物本願，謂彼應在胎中化故；六同人類故；七機宜見故；八同類共集；九定力現奇；十供佛聞法。問：據此上文兜率命終即入胎等，何故梁《攝論》明化身二十年在中陰中？答：真諦三藏《金光明疏》中釋云「有小乘別部師云：聽待父母受生竟故，二十年在中陰。」今釋：並是機感現形，所見各別故也。二有十微細趣者，明胎中廣攝幽密難知，故名微細。初一現本因行、次八現八相、後一現神力，並在胎內同時齊現。第三有十生者，於右脇出時有此十種。一內離癡闇；二外放大光；三未來更無，此最後邊；四稱理而生；五如幻似生；六頓現十方；七內智具；八外光用；九定慧滿；十震動益。第四「有十大莊嚴」下四十明在家行。初十明初生未行之前，大誓自嚴故也。一拔欲泥、二開慧眼、三得勝身、四摧憍慢、五接退屈、六令大益、七見佛力、八覺同行、九救疲頓、十蒙光觸，皆奮起大志用以自嚴。二有十事行。七步者，創起遊行，顯自在之貌。初一示有俱生力故；二若在家有輪王七寶，出家七聖財寶；三滿他本願；四自現超過；五現大人行相；六履地現金；七加他與力；八同數相表；九示現自悟；十稱己最尊。後身菩薩為化眾生，同卅七數，故不增減。三有十事現童子地者，幼稚無染，現學攝生故也。初三符同世務、次二常無過失、次三色力救生、後二供佛受法。四有十事現處中宮者，彩女圍遶，顯行無染。一以同行在彩女中，故如下文監惠女等；二以不同二乘捨欲之善，故云欲明菩薩善也，如文殊在龍女宮坐夏等；三處彼能捨，以化著樂；四順同濁世；五在欲而行禪等；六七應本期，謂受化在此故；八以世樂供佛；九現定力自在；十為守護法。上來在家行竟。第五「有十事出家」下六十門，明捨家期道行。於中，初明出家內，初二令厭捨染、次二顯勝令欣、次二令其捨惑、次二現於挺出自在之德、後二順果同因。二有十事現苦行者，明示同異道，摧諸邪見。初一有小乘機眾生，謂菩薩生在王宮，未經苦行練神，何能得道？故示化彼也。二外道邪見，以自餓為道。菩薩示餓六年而不得道，食乳糜後方覺菩提，是故破彼見邪。三化無業報邪見者，如《大乘方便經》第二卷中「佛於往昔迦葉佛時，為化外道五人令得無生忍故，須為五人罵迦葉佛言：『禿頭道人。何有禿人能得菩提？』實以般若觀空而發此語，示現此業，得報不失。苦行六年，令餘眾生信知，一生菩薩方便之業猶有此報，況我等耶？」乃至廣說。四順五濁者，謂五濁眾生皆有重罪，憂惱覆心不得解脫。為除彼憂示此業報，令彼念言：菩薩謗佛尚得解脫，況我等耶？即當悔除。亦如彼經說。五策懈怠。六令求法。七令離我樂。八顯殊勝者，示此苦行非此正故，對顯菩薩之勝行也。九策未來。十待根熟。三有十事詣道場者，明捨邪趣正，亦是因圓趣果。於中，初二現處、次二現身、次二嚴處、次二見佛入定、後二愛供觀佛，並於趣向道場行路之時有此十事。四有十事坐道場者，處此受道故。初四約處現相。次三約三業現相。後三成德相，一滿金剛喻定；二受古佛所坐，餘經受吉安草坐；三納所應化生。五有十種奇特者，大果將臨，奇相先現，故名也。初二佛加讚；次二人物歸向；次二得定總持；次二通慧具，亦是上供諸佛、下識化器；後二明身業體用，一體、二用。六有十種降魔者，彼對魔怨，顯勝幢獨絕故云也。依《方便經》下卷「若非佛力召來，彼等惡魔莫得近佛。為欲界中此最尊勝，尊勝若降，餘皆隨伏。波旬四兵滿三十六由旬，圍菩提樹欲作留難。菩薩住慈悲智慧，以手指地，一切散壞，八萬四千八部大眾發阿耨菩提心。」廣如彼說。此化魔眷屬也。諸天本見魔王自在，將謂勝佛，為決彼疑，故云降也。四示征以入道。五顯己德力。六起他信力。七八為未來軌則，謂修行之時未免魔障，不宜放逸。九顯惑劣德勝故。十順惡世法故。第六「有十種覺如來力」下四十門，明成佛攝化。於中，初十成佛、次二十轉法輪、後十入涅槃。初中覺如來力者，前降魔當無間道斷障也，此當解脫道證果也。初中，魔是惡緣、煩惱是惡因，此二是所離障也。究竟行，是治道成也。次二得定自在。次二二德滿，一自德圓、二化德備。次三三業具。後二同諸佛，一三業同、二十力同，是故結名如來，不名菩薩也。二有十轉法輪者，大覺既圓，機熟時至，理宜開甘露門授以正法。餘經此中有梵王請。於中，初十明所轉法輪、後十顯能轉之因。就前中，若小乘等法輪，四諦下各有見、智、明、覺等四行；今此十行以顯無盡。又彼四行既在諦下；今此亦在十諦之下，各有十行成百行法輪，並如前法輪章辨。於中，初三可知，此等並是所轉之法，非能轉者具此等也；四順入佛果無礙之法；五悲心普覆法；六教法不虛；七顯宿因法；八顯教聲至一切處；九說盡一切時；十轉該一切法。三因十白淨法等者，顯能轉之因是佛無流清淨法界，故云白淨，由此轉入眾生心中成聞熏種子也。出生無相者，依此種子出生無相聖智也。決定不虛者，更無異因故。《攝論》中「多聞熏習從最清淨法界等流生，無流現了。」是此義也。一由佛過去弘誓願力，令此法入眾生心中，出生無相，決定不虛，餘亦如是；二宿世大悲所任持故；三現在不捨眾生故；四稱根說法；五不差時故；六不令生厭，又非不足；七知三世智；後三殊勝三業。四有十義示現大涅槃者，化緣既畢，息用歸真，故名示現大般涅槃。初二顯有為失；次二顯涅槃德；五令求法身；六無常決定；七明愛必有離顯不自在；八總舉三界皆不堅牢；後二顯涅槃體相，一體、二相。「佛子一切如來」下，總結三世諸佛化儀齊等。上來一百九十句，明第六究竟位中行法竟。上來總辨二千行門六位差別，明大門第五普賢說分竟。

Second, the one hundred and ninety headings from "dwelling in Tuṣita has ten matters" downward explain the practice of the complete fruition-functions. These mostly explain the Buddha's functions in terms of manifesting transformations through the eight aspects because these also apply generally to the functions of Samantabhadra and others, rather than being spoken in terms of the actual saṃbhogakāya realm in the pure land. Another interpretation: this is solely the function of a bodhisattva; hence it only demonstrates attaining Buddhahood through the eight aspects, not other kinds of actual realization. Another interpretation: that actual realization of Buddhahood is free from realization and non-realization, and cannot be spoken of; hence it is spoken of in terms of the eight aspects. Therein are six sections: first, the twenty on practices in heaven; second, the twenty from "ten kinds of descending of the spirit" downward, explaining the practices of entering the womb and abiding in the womb; third, the ten from "ten kinds of birth" downward, explaining the practice of leaving the womb; fourth, the forty from "ten kinds of great adornment" downward, explaining the practice of remaining at home and conforming to the worldly; fifth, the sixty from "there are ten kinds of going forth from home" downward, distinguishing the practice of going forth from home and aspiring to the Path; sixth, the forty from "there are ten kinds of awakening to the Tathāgata's powers" downward, explaining the practices of the virtues of the fruition of attaining Buddhahood. Within the first, the first ten are practices in heaven, and the latter ten are practices of manifesting the end [of life there]. Within the first [group], what kind of matters does the bodhisattva bound to one more birth perform when in that heaven? That is, he performs such ten kinds of enterprises. First, it refers to transforming the gods of the desire realm therein; second, transforming the gods of the form realm; third, transforming the beings of the trichiliocosm; fourth, expounding the teaching of descending to be born for those of the same class in the ten directions; fifth, conferring upon those in the same realm in the ten directions teachings and transformations; sixth, expounding the Dharma to subdue Māra; seventh, transforming the gods of desire through the musical sounds of his retinue; eighth, visiting Buddhas to hear the Dharma; ninth, making offerings to many Buddhas; tenth, benefiting beings with multiple bodies. Second, manifesting ten matters at the end of life: having finished what was to be done, when on the verge of descending to be born, he manifests these ten illuminations. The second fascicle of the Mahāyānopāya Sūtra states: "In accordance with his original vows, while dwelling in the Tuṣita heavenly palace, the bodhisattva is able to attain anuttarā samyaksaṃbodhi and turn the dharmacakra; it is not that he cannot. The bodhisattva reflects: 'People of Jambudvīpa cannot reach this Tuṣita heaven to listen to and receive the teachings of the Dharma, whereas the Tuṣita devas can descend to Jambudvīpa to listen to the Dharma. Therefore, the bodhisattva abandons Tuṣita heaven to attain Buddhahood in Jambudvīpa.'" First, the light of the wheels extinguishes suffering, awakening them to make them know; second, the light of the ūrṇā startles and awakens those with karmic affinity from past lives; third, the light of the hands adorns realms, entirely excluding those who are not fit vessels; fourth, the light of the knees awakens the devas, making them prepare offerings and attendance; fifth, the light of the heart awakens the champions; sixth, the light of the body-hairs awakens those who assist in transformation; seventh, the light of the hall shines on places so that the retinue is born together; eighth, the light of the tower shines on the mother, and a pavilion appears inside the womb; ninth, the light of the feet extends lifespan; tenth, the lights from the minor marks respond by manifesting the eight aspects. The rest, concluding with millions and so on, can be known. Second, the twenty from "there are ten matters of descending of the spirit" downward: the first ten explain entering the womb, and the latter ten explain abiding in the womb. Within the first, for what reasons does he enter the womb? For ten matters. First, to transform those of lesser capacity; second, to gather the retinue; third, mindfulness is unconfused; fourth, manifesting wonders to widely benefit; fifth, matching the original vows of beings—meaning that they ought to be transformed within the womb; sixth, conforming to the human species; seventh, being suitable for their faculties to see; eighth, gathering together with those of the same kind; ninth, manifesting wonders through the power of samādhi; tenth, making offerings to the Buddha and hearing the Dharma. Question: According to this text above, upon ending life in Tuṣita he immediately enters the womb and so on; why then does the Liang translation of the Mahāyānasaṃgraha state that the nirmāṇakāya spends twenty years in the intermediate state (antarābhava)? Answer: Tripiṭaka Master Paramārtha explains in his Commentary on the Suvarṇaprabhāsa Sūtra: "A master of a separate Nikāya of the Hīnayāna says: 'Because he waited for the parents to finish receiving birth, he spent twenty years in the intermediate state.'" Now it is explained: these are all manifestations responding to the capacities of beings; what is seen differs for each. Second, regarding there being ten subtle destinations, this explains that within the womb he widely encompasses the profound and secret, which is difficult to know; hence it is called subtle. The first manifests his original causal practices; the next eight manifest the eight aspects; the last manifests supernatural powers—all appearing together simultaneously within the womb. Third, regarding there being ten births, when emerging from the right side there are these ten kinds: first, internally free from the darkness of delusion; second, externally emitting great light; third, having no further future [birth], this being the final limit; fourth, being born in accordance with principle; fifth, being born like an illusion; sixth, suddenly manifesting throughout the ten directions; seventh, inner wisdom is complete; eighth, external light and its function; ninth, samādhi and prajñā are perfected; tenth, quaking [the earth] to benefit. Fourth, the forty from "there are ten great adornments" downward explain his practices at home. The first ten explain that before taking steps upon initial birth, he adorns himself with great vows. First, pulling out from the mire of desire; second, opening the wisdom eye; third, obtaining a superior body; fourth, crushing arrogance; fifth, receiving the despondent; sixth, causing great benefit; seventh, seeing the Buddha's powers; eighth, awakening fellow practitioners; ninth, rescuing the weary and exhausted; tenth, touched by the light—all arouse great resolve to adorn themselves. Second, there are ten matters of walking seven steps: first taking steps to pace about, manifesting the appearance of sovereignty. The first shows that he possesses innate power; second, if at home he has the seven treasures of a wheel-turning king, and if leaving home he has the seven noble wealths and treasures; third, fulfilling the original vows of others; fourth, manifesting his own transcendence; fifth, manifesting the demeanor of a great person; sixth, treading on the earth manifests gold; seventh, augmenting others and granting them power; eighth, matching the numbers as symbolic; ninth, demonstrating self-awakening; tenth, declaring himself the most venerable. The bodhisattva in his final body, in order to transform sentient beings, conforms to the number thirty-seven; hence it is neither increased nor decreased. Third, regarding there being ten matters of manifesting the stage of a youth, being young and unstained, he manifests learning to gather sentient beings. The first three correspond to worldly affairs; the next two are constantly free of error; the next three rescue sentient beings through physical appearance and strength; the last two make offerings to Buddhas and receive the Dharma. Fourth, regarding there being ten matters of manifesting dwelling in the central palace, surrounded by court ladies, this reveals that his practice is unstained. First, because fellow practitioners are among the court ladies, as in the cases of the girl Jianhui and others below; second, because unlike the good of the two vehicles who abandon desire, it is said that it is to make evident the bodhisattva's good, as in Mañjuśrī's summer retreat in the palace of the Nāga maiden and so on; third, dwelling therein he can renounce it, in order to transform those attached to pleasures; fourth, conforming to the defiled world; fifth, practicing dhyāna while in desire; sixth and seventh, responding to the original expectation, meaning those to be transformed are here; eighth, making offerings to the Buddha with worldly pleasures; ninth, manifesting the sovereignty of samādhi power; tenth, to protect the Dharma. The above practice at home is finished. Fifth, the sixty headings from "there are ten matters of going forth from home" downward explain the practice of renouncing home and aspiring to the Path. Therein, within the first, which explains going forth from home: the first two make them weary of and abandon defilement; the next two reveal excellence to make them rejoice; the next two make them abandon delusion; the next two manifest the virtue of transcending and sovereign ease; the last two conform the fruition to the cause. Second, regarding there being ten matters of manifesting austerities, this explains demonstrating conformity with non-Buddhist paths to crush all wrong views. First, there are sentient beings of Hīnayāna capacity who think: 'The bodhisattva was born in a royal palace; without having undergone austerities to discipline his spirit, how could he attain the Path?' Therefore he manifests this to transform them. Second, the wrong views of non-Buddhists take self-starvation as the Path. The bodhisattva manifests starving for six years without attaining the Path, and only after eating milk-rice porridge does he awaken to bodhi; therefore he refutes their mistaken view. Third, transforming those with the wrong view that there is no karmic retribution, as stated in the second fascicle of the Mahāyānopāya Sūtra: 'Formerly, in the time of Kāśyapa Buddha, in order to transform five non-Buddhists to obtain the endurance of the non-arising of dharmas, the Buddha had to scold Kāśyapa Buddha for the sake of the five people, saying: "Bald-headed man of the Path! How could a bald person attain bodhi?" In truth, he uttered these words by observing emptiness through prajñā, and manifested this karma so that the retribution was received without failure. Practicing austerities for six years made other sentient beings faithfully know: "Even a bodhisattva bound to one more birth has such retribution for karmic deeds done through upāya, how much more so for us?"' and so forth in detail. Fourth, conforming to the five defilements: beings of the five defilements all have grave sins, and anxiety covers their minds so that they cannot attain liberation. To remove their anxiety, he manifests this karmic retribution to make them think: 'If a bodhisattva slandering a Buddha still attained liberation, how much more so for us?' and then they repent and remove them. It is also as that sūtra explains. Fifth, urging on the indolent. Sixth, causing them to seek the Dharma. Seventh, causing them to abandon attachment to self-pleasure. Eighth, revealing superiority: demonstrating that these austerities are not the correct [path] to contrast and reveal the superior practice of the bodhisattva. Ninth, urging on the future. Tenth, waiting for faculties to mature. Third, regarding there being ten matters of proceeding to the bodhimanda, this explains abandoning the heterodox to approach the orthodox, and is also the completion of the cause approaching the fruition. Therein, the first two manifest the place; the next two manifest the body; the next two adorn the place; the next two see Buddhas and enter samādhi; the last two are cherishing offerings and contemplating the Buddha—all occurring during the journey proceeding toward the bodhimanda. Fourth, regarding there being ten matters of sitting on the bodhimanda, he dwells here to receive the Path. The first four manifest marks with respect to the place. The next three manifest marks with respect to the three karmas. The last three are marks of perfecting virtues: first, perfecting the vajropama-samādhi; second, receiving the seat where past Buddhas sat, whereas other sūtras mention receiving the kusa grass to sit on; third, receiving those sentient beings who ought to be transformed. Fifth, regarding there being ten kinds of wondrous features, when the great fruit is about to arrive, wondrous signs first appear; hence the name. The first two are Buddhas' empowerment and praise; the next two are beings taking refuge; the next two are attaining samādhi and dhāraṇī; the next two are complete with superknowledges and wisdom, which also means making offerings to Buddhas above and discerning vessels of transformation below; the last two explain the essence and function of bodily karma: first, essence; second, function. Sixth, regarding there being ten kinds of subduing Māra, facing the demonic adversaries, it manifests the solitary excellence of the banner of victory; hence it is stated. According to the second fascicle of the Upāya Sūtra: 'If not summoned by the Buddha's power, those evil demons could not approach the Buddha. Because this is the most supreme in the desire realm, if the supreme is subdued, the rest will all submit. Pāpīyān's four armies covered thirty-six yojanas, surrounding the bodhi tree wishing to cause hindrance. The bodhisattva, abiding in compassion and wisdom, pointed his finger to the earth; all were scattered and destroyed, and eighty-four thousand in the eight classes of the assembly gave rise to the thought of anuttarā samyaksaṃbodhi.' It is extensive as explained there. This transforms the retinue of Māra. The devas originally saw the sovereign ease of the Demon King and thought he surpassed the Buddha; to resolve their doubt, it is called subduing. Fourth, demonstrating subjugation to enter the Path. Fifth, revealing the power of his own virtues. Sixth, giving rise to faith in others. Seventh and eighth, serving as a model for the future: when cultivating practice one cannot avoid demonic hindrances and should not be negligent. Ninth, revealing that defilements are inferior and virtues are superior. Tenth, conforming to the conditions of the defiled world. Sixth, the forty headings from 'there are ten kinds of awakening to the Tathāgata's powers' downward explain attaining Buddhahood to gather and transform [beings]. Therein, the first ten are attaining Buddhahood; the next twenty are turning the dharmacakra; the last ten are entering nirvāṇa. Within the first, awakening to the Tathāgata's powers corresponds to severing hindrances on the path of uninterrupted action (ānantarya-mārga) through the previous subduing of Māra, and here corresponds to realizing the fruit on the path of liberation (vimukti-mārga). Within the first, Māra is the evil condition, and defilements are the evil cause; these two are the hindrances to be abandoned. The ultimate practice is the perfection of the path of remedy. The next two are attaining sovereignty in samādhi. The next two are the perfection of the two virtues: first, self-virtue is complete; second, transforming virtue is fulfilled. The next three are complete in the three karmas. The last two are being identical to all Buddhas: first, identical in the three karmas; second, identical in the ten powers; therefore it is concluded with the name 'Tathāgata', not 'bodhisattva'. Second, regarding there being ten turnings of the dharmacakra, once great awakening is perfected and the time when capacities have matured arrives, it is reasonable to open the gate of nectar and confer the true Dharma. Other sūtras have Brahmā's request at this point. Therein, the first ten explain the dharmacakra that is turned, and the latter ten reveal the causes capable of turning it. As for the first [group], in the dharmacakra of the Hīnayāna and so on, under the four truths there are each four practices—vision, knowledge, illumination, and awakening; now these ten practices are to reveal inexhaustibility. Furthermore, since those four practices are under the truths, now these are also under the ten truths, each having ten practices to form a hundred-practice dharmacakra, all as distinguished in the previous chapter on the dharmacakra. Therein, the first three can be known; these are all the dharmas that are turned, not that the turner possesses these; fourth, the unimpeded dharma conforming to and entering the Buddha fruit; fifth, the dharma of compassionate mind universally covering all; sixth, the dharma of teaching is not empty; seventh, the dharma revealing past causes; eighth, revealing that the sound of teaching reaches all places; ninth, speaking through all times; tenth, the turning encompassing all dharmas. Third, regarding 'depending on the ten pure white dharmas' and so on, this reveals that the cause capable of turning is the Buddha's uncontaminated, pure dharmadhātu, hence called 'pure white'; by this it is turned into the minds of sentient beings to become the seeds of hearing and perfuming. Producing the markless: based on these seeds, markless noble wisdom is produced. Definitely not in vain: because there is no other cause. As stated in the Mahāyānasaṃgraha: 'The perfuming of extensive hearing arises from the outflow of the purest dharmadhātu, and uncontaminated manifestations appear.' This is this meaning. First, through the power of the Buddha's past vast vows, he causes this Dharma to enter the minds of sentient beings to produce the markless, definitely not in vain, and the rest are likewise; second, being upheld by the great compassion of past lives; third, not abandoning sentient beings in the present; fourth, expounding the Dharma in accordance with faculties; fifth, not missing the proper time; sixth, not causing weariness, nor being insufficient; seventh, wisdom knowing the three times; the last three are the superior three karmas. Fourth, regarding there being ten meanings of manifesting the Mahāparinirvāṇa, when the conditions for transformation are finished, resting the function and returning to the real is called manifesting the Mahāparinirvāṇa. The first two reveal the faults of conditioned phenomena; the next two reveal the virtues of nirvāṇa; fifth, causing them to seek the dharmakāya; sixth, impermanence is certain; seventh, clarifying that love inevitably entails separation, revealing lack of sovereignty; eighth, generally citing that the three realms are all unstable; the last two reveal the essence and characteristics of nirvāṇa: first, essence; second, characteristics. From 'Disciples of the Buddha, all Tathāgatas' downward, it summarizes that the transformative protocols of the Buddhas of the three times are uniform. The above one hundred and ninety phrases conclude the explanation of the practices in the sixth, ultimate stage. The above comprehensive differentiation of the six stages of the two thousand practices concludes the fifth major section, the Division Expounded by Samantabhadra.