華嚴經探玄記 17.6

17.6

第三宗趣者，二：先約類、二約義。前中亦二：先約人、後約法。人有化主、助化，化主以內證行海為體，助化以入定動地為相。餘並同前準之。二法中教事內，以略標二百問為本，廣答二千為相，讚成益物為用。義理中平等性海為體，塵算行德為相，與教相應為用。餘相即等並准之。二約義者，有四：一法、二行、三俱、四泯。初中二：先明世間、後明離。前中有三類：一約事相世間，有二：一器世間、二五蘊世間，此就依正分之，如餘論說。二約麁細，亦有二：一有為世間、二無為世間，此據分段、變易為二，以變易非是三有攝故名為無為。《勝鬘》云「有為生死無為生死者」，是此義也。三約染淨，有三種：一器世間、二眾生世間、三智正覺世間，初是所依、次是所化、後是能化，如《地論》說。二明離者，有二：初明世間即是離、二明世間之離。前中有三種：一不同故名離，如智正覺名為世間，而不同世故名為離；二相望離，如無為世間望於分段亦名為離；三性自離，如諸世間皆無自性，本來無生故亦名離。論云「世間與涅槃，無有少分別。」是故世間即為離也。二超出世間名為離中亦三：初不同離及相望離皆超出他世名為離，性離之理亦非世攝，是故俱名超出世間方為離也。二約行中，亦三：一行從緣起名為世間，自性無生即名為離；二行能滅惑令背於世，故名為離；三行成妙果永超二死，故名為離。此三如次同前三離，又同三種佛性等思之。三約俱辨中，以世間為境，悲智為行，以悲故常行世間，以智故恒離世間。又以世間與性離無二為境，悲智無二為行。境行通融亦有三句：一智無不悲故世無不離，是故常在世間未曾不出。二悲無不智故離無不世，是故恒超世表無不遊世。三雙融故動靜無二唯是一念，謂無念也。是故菩薩無念不智念，常行世間、常出世間，無障無礙。四俱非中亦三：一約境，世間與離形奪兩亡；二悲智俱融，二念雙泯；三境行相由，形奪齊遣，絕待離言不可說也。思之可知。下文二千行相是此等義，思以准之。

Third, the central purport has two parts: first, in terms of categories; second, in terms of principle. The first also has two: first, in terms of persons; next, in terms of dharmas. Persons include the host of transformation and the assistants of transformation: the host of transformation takes the innerly realized ocean of practices as essence; the assistants of transformation take entering samādhi and shaking the earth as characteristics; the rest are all to be modeled on the preceding. Second, within dharmas, in terms of teachings and events: taking the brief formulation of two hundred questions as the root, the broad reply of two thousand as characteristics, and praising and accomplishing the benefit of beings as function. In terms of principle: the ocean of equal nature is essence, the practices and virtues as numerous as dust motes are characteristics, and corresponding with the teaching is function. The rest, such as mutual identity, are all to be modeled on this. Second, in terms of principle, there are four: 1. dharmas, 2. practice, 3. both, 4. extinction of both. Within the first are two: first clarifying the world, and next clarifying transcendence. Within the first are three categories: (1) In terms of phenomenal worlds, there are two: [a] the vessel world and [b] the five-skandha world; these are divided in terms of dependent and primary [retribution], as spoken in other treatises. (2) In terms of coarse and subtle, there are also two: [a] the conditioned world and [b] the unconditioned world; these are distinguished according to portioned and transformational [saṃsāra]; because transformational [saṃsāra] is not subsumed by the three realms of existence, it is called unconditioned. The Śrīmālādevī Sūtra says, 'Conditioned birth-and-death and unconditioned birth-and-death', which is this meaning. (3) In terms of defilement and purity, there are three kinds: [a] the vessel world, [b] the sentient being world, and [c] the world of wisdom and correct enlightenment; the first is that which is relied upon, the second is that which is transformed, and the third is the transformer, as spoken in the Daśabhūmivyākhyāna. Second, clarifying transcendence has two: first, clarifying that the world itself is transcendence; second, clarifying transcendence of the world. Within the first are three kinds: [a] transcendence by difference: as wisdom and correct enlightenment is called a world yet differs from the mundane world, hence it is called transcendence; [b] mutual transcendence: as the unconditioned world relative to portioned [saṃsāra] is also called transcendence; [c] essential transcendence: as all worlds are devoid of self-nature and fundamentally unarisen, hence it is also called transcendence. The treatise says: 'Between the world and nirvāṇa, there is not the slightest difference.' Therefore, the world itself is transcendence. Second, within transcending the world being called transcendence, there are also three: first, transcendence by difference and mutual transcendence both transcend other worlds and are called transcendence; the principle of essential transcendence is also not subsumed by the world; therefore, both are called transcending the world to constitute transcendence. Second, within practice, there are also three: [a] practice arises from conditions and is called the world, yet its self-nature is unarisen and is called transcendence; [b] practice can extinguish delusions and turn away from the world, hence it is called transcendence; [c] practice accomplishes the wondrous fruit and eternally transcends the two deaths, hence it is called transcendence. These three correspond respectively to the preceding three transcendences, and can also be contemplated as identical to the three kinds of Buddha-nature, etc. Third, in explaining both together: taking the world as the realm and compassion and wisdom as practice; because of compassion, one always practices in the world; because of wisdom, one is constantly transcending the world. Furthermore, taking the non-duality of the world and essential transcendence as the realm, and the non-duality of compassion and wisdom as practice. The interpenetration of realm and practice also has three propositions: [a] As wisdom is never without compassion, the world is never without transcendence; therefore, one is constantly in the world yet has never failed to transcend it. [b] As compassion is never without wisdom, transcendence is never without the world; therefore, one constantly transcends beyond the world yet never fails to wander in the world. [c] Because both are interpenetrated, movement and stillness are non-dual and are merely a single thought—that is, thoughtlessness. Therefore, the bodhisattva's thoughtlessness is never without mindful wisdom: constantly practicing in the world, constantly transcending the world, without hindrance or obstruction. Fourth, within neither of the two, there are also three: [a] In terms of the realm, the world and transcendence mutually eclipse each other and both vanish. [b] Compassion and wisdom both interpenetrate, and the two thoughts both cease. [c] Realm and practice depend upon each other, their mutual eclipsing is fully eliminated, and they are absolute, beyond words, and ineffable. This can be understood by contemplation. The two thousand modes of practice in the text below are of these meanings; contemplate and model after them.