華嚴經探玄記 18.102

18.102

第四「答言」下示法界中有六：初示法勸修；二「善財作如是念」下對此生疑；三「作是念時」下菩薩加勸；四「童子聞奇特」下除疑悔過；五「登刀山」下如說修行正證法界；六「我唯成此」下結己唯一。就初中，言若能登刀入火者，勸其捨分別，入正證法界也。菩薩行淨者，分別盡故，離障清淨；證法界故，菩薩行成。何故要以如此法勸？為破其見故、令解菩薩深密法故。順相易解，逆相難知，故令知也。如是反道，上下文中總有三類：一此位同邪見、二滿足王同瞋恚、三婆須密同貪愛，是故三毒相竝有正法。然有四義：一以當相即空，故《諸法無行經》云「貪欲即是道，恚癡亦復然。於此三事中，有無量佛法。」解云：此約即空是佛法，非謂三事即是佛法。二約巧攝生，說為佛法，非謂即是。如《淨名》云「先以欲拘牽，後令入佛智」等。三約留惑潤生，長菩薩道，說有佛法，非謂即是。如《淨名》「一切煩惱為如來種」。四約當相則是，不同前三。此極難解，不思議故，如此文是也。二生疑中，初十二句念現得生疑，恐壞道緣失正行故。二「此將非」下念當得生疑，壞我應得不令得故。惡菩薩者，實是惡魔，詐現菩薩。又是初心菩薩已退本心。欲妬害者名惡菩薩，如驢菩薩狗菩薩等。三加勸中有三：初色界梵天勸、二欲界六天勸、三龍神八部勸。初中三：告善財莫作是念者，總勸莫疑。二別歎炙身本意德。三「時諸梵天」下明因此通化攝生德。四種道者，四無礙智道也。二一萬魔等六天中，一萬諸天者，是夜摩天，與忉利四天等同說。曼陀羅花等者，大小白花也。伊那槃那龍者，伊那是樹、槃那是葉、以過去壞樹葉故、墮在龍中、立此名也。難陀等、名歡喜、極歡喜龍也。餘勸等可知。四除疑悔過中三：初起真心、二禮謝悔過、三說偈受懺開導。善財是大人、何故疑者？以相是反道，理須疑也。若不爾者，無以甄別邪正。何故勸者？顯示實德故。若不爾者，亦無以簡真偽。是故拒其邪相，勸故受其實德。問：若是魔王作此，豈亦不能現此勸耶？答：亦如前善知識指示此人，固非誤也。況勸中正說，非魔所能，善財已得超魔之眼，豈不見之？若爾，知非是魔，何故生疑？以大菩薩境未能知故，法須疑故，如前說也。偈中，初一勸順教除障、後一勸因得果。五如說修行中三、初得安住三昧者，加行定，謂無散動智。以刀應割斷，反此故安住也。二既至者，到正證位。寂靜是所證理，安樂是能證智，照明是證相應，亦是破無明也。入火應燒苦，反此故寂靜安樂。三白言者，明後得智。說證中事觸者，是證智與理融，故云快樂。六「我唯」下結名。無盡者，智依大定遍照法界故云也。又反道之用普周法界，故云無盡。天竺本名得普攝道場菩薩解脫。解云：普攝無盡諸眾生界，如上加勸中顯，皆令向佛果，故云道場。梵本名毘目叉，此云解脫，舊翻名法門。但依得出離名門，則此名解脫。亦有業用自在可知。

Fourth, from "replied, saying" below, showing the dharmadhātu has six parts: first, showing the Dharma and encouraging practice; second, from "Sudhana had such a thought" below, generating doubt in response to this; third, from "when he had this thought" below, the bodhisattvas giving further encouragement; fourth, from "the youth, having heard what was extraordinary" below, dispelling doubt and repenting his fault; fifth, from "climbed the mountain of knives" below, practicing as instructed and directly realizing the dharmadhātu; sixth, from "I only have accomplished this" below, concluding that he only has this one. In the first part, the words that if he can climb the knives and enter the fire encourage him to relinquish conceptual discrimination and enter into direct realization of the dharmadhātu. "Bodhisattva practice is purified" because discrimination is exhausted, so one is purified from obstacles; and because one realizes the dharmadhātu, bodhisattva practice is accomplished. Why must he encourage him with such a method? To smash his views and cause him to understand the deep, secret Dharma of bodhisattvas. Conforming characteristics are easy to understand, while contrary characteristics are difficult to know; hence he causes him to know them. Such contrary paths in the text above and below have three types in all: first, this stage resembles wrong view; second, King Anala resembles hatred; third, Vasumitrā resembles greed and desire. Thus, the marks of the three poisons all possess the true Dharma. However, there are four meanings: First, that the immediate mark is itself emptiness, hence the Sarvadharmāpravṛtti Sūtra says: "Greed and desire are the Path; anger and delusion are also thus. Within these three matters, there are immeasurable Buddha-dharmas." The explanation is: this is in terms of their immediate emptiness being the Buddha-dharma, not that the three matters themselves are the Buddha-dharma. Second, in terms of skillfully gathering living beings, it is spoken of as the Buddha-dharma, not that it is identical. As the Vimalakīrti says: "First hook them with desire, then cause them to enter the Buddha's wisdom," and so forth. Third, in terms of retaining afflictions to moisten rebirth and grow the bodhisattva path, it is said to have the Buddha-dharma, not that it is identical. As the Vimalakīrti says: "All afflictions are the seeds of the Tathāgatas." Fourth, in terms of the immediate mark being it itself, unlike the previous three. This is extremely difficult to understand, because it is inconceivable, as in this text. In the second part, generating doubt, the first twelve clauses consider what is currently attained and generate doubt, fearing that it will destroy conditions for the Path and cause the loss of correct practice. Second, from "could this be not" below, considering what is to be attained and generating doubt, that it will destroy what I ought to attain and not allow its attainment. An "evil bodhisattva" is actually an evil māra pretending to appear as a bodhisattva. Or it is a beginner bodhisattva who has fallen back from the original mind, who desiring out of envy to harm is called an evil bodhisattva, such as a donkey-bodhisattva or dog-bodhisattva, etc. In the third part, giving further encouragement, there are three parts: first, the Brahmā gods of the form realm encourage him; second, the six heavens of the desire realm encourage him; third, the nāgas, spirits, and the eight classes encourage him. In the first part, there are three: telling Sudhana not to think this is a general encouragement not to doubt. Second, separately praising the original intended virtue of roasting the body. Third, from "at that time the Brahmā gods" below, explaining the virtue of universally converting and gathering beings due to this. The "four paths" are the four paths of unhindered knowledge. In the second part, regarding the ten thousand māras and other beings of the six heavens: the "ten thousand devas" are the Yāma devas, explained together with the Trāyastriṃśa and the four [lokapāla] devas. "Mandārava flowers," etc., are small and large white flowers. The "Inābanna nāga": "ina" means tree, and "banna" means leaf; because he destroyed tree leaves in the past, he fell among nāgas, hence this name was established. Nanda and others are named Joy and Great Joy nāgas. The rest of the encouragements can be understood. In the fourth part, dispelling doubt and repenting the fault, there are three parts: first, giving rise to the true mind; second, prostrating in gratitude and repenting the fault; third, speaking verses, receiving repentance, and giving guidance. If Sudhana is a great person, why did he doubt? Because the mark was a contrary path, in principle one must doubt. Were it not so, there would be no way to distinguish the false from the correct. Why did they encourage him? To reveal true virtue. Were it not so, there would also be no way to distinguish the real from the artificial. Therefore, rejecting the false marks, through encouragement he received the real virtue. Question: If the Māra king had done this, could he not also have manifested this encouragement? Answer: Just as the previous good friend pointed out this person, it was certainly no mistake. Moreover, the correct teaching within the encouragement is not something a māra can do; and since Sudhana had already obtained the eye transcending māras, how could he fail to see it? If so, knowing it was not a māra, why did he generate doubt? Because the realm of a great bodhisattva cannot yet be known, in principle one must doubt, as explained before. In the verses, the first one encourages following the teaching to eliminate obstacles, and the latter one encourages obtaining the result through the cause. In the fifth part, practicing as instructed, there are three: First, attaining the well-abiding samādhi is the preparation concentration, meaning wisdom without distraction or agitation. Because knives should cut and sever, contrary to this, he well-abided. Second, having arrived, he reached the position of direct realization. Tranquility is the principle realized; peaceful bliss is the realizing wisdom; illumination is concordance with the realization, and also the destruction of ignorance. Entering fire should cause burning suffering; contrary to this, it was tranquil and peaceful. Third, addressing [the friend] explains the subsequent wisdom. Speaking of the matters within the realization, touching is the realization wisdom blending with the principle, hence it says "pleasant." Sixth, from "I only" below, concluding with the name. "Inexhaustible" is because wisdom, relying on great concentration, universally illuminates the dharmadhātu; hence it is said. Furthermore, the function of the contrary path universally pervades the dharmadhātu, hence it is said to be inexhaustible. The Indian text names it obtaining the "bodhisattva liberation of universally gathering the bodhimaṇḍa." The explanation is: universally gathering the inexhaustible realms of living beings, as shown in the encouragement above, causing all to head toward the Buddha-fruit; hence it is called the bodhimaṇḍa. The Sanskrit text names it vimokṣa, translated here as liberation; the old translation named it a dharma-gate. It is simply because one attains egress that it is named a gate, while here it is named liberation. It also has mastery of karmic function, as can be known.