華嚴經探玄記 2.21

2.21

第五釋文者，文中釋此智正覺義，還以十門：初一總、餘九別。總中先身安寶座，故云如來處此等。後智契真原，故云於一切法成最正覺。又如來者，《地持論》云「言語所說不乖於如，故名如來。」又《轉法輪論》云「第一義諦名如，正覺名來，正覺第一義諦故名如來。」又經云「乘六波羅蜜來成正覺，故名如來。」又論云「乘如實道來成正覺。」問：此既出障得名如來，何不在纏名為如去？答：亦有是義，故經云「法身流轉五道名曰眾生。」既云流轉，當知有去。或亦無去，以雖在纏而不動故。問：若爾，出障不動，應無有來。答：淨法順真，從真所起，故得有來。染法違理，是妄法故，不得有去。或亦無來，以始覺同本覺故。既無始覺之異，是故無來。故經云「如來者，無所從來亦無所去，故曰如來。」又一切法者，所覺二諦之法。最正覺者，能覺之妙智。以菩薩亦有隨分正覺，然位未極，不得稱最，今就至極名最正覺。下以九門別顯如來成正覺之義，謂於如來一法界身隨緣顯現有三重三業。初有三門，明平等三業自在攝生。二其身遍坐下，明攝生三業成益非虛。三悉能普現下，明成益三業，即用歸如。就初中先明身業，於中有二：初句明平等身業、次「普入」下辨攝生身業。又上句顯深，下句明廣。又上明不即三世，故云平等；下辨不離三世，故云普入。又初不變義、後隨緣義。又初體、後用。又了謂照了。三世法者，顯前一切法也。平等者，一了知過未等於現在，故云平等，此約俗境。二了知三世遷流之法，泯歸一實、無三之異，故云平等，此約真境。文意在此，斯則不住事而入理也。普入等者，是不住理而隨事也。又前則不壞事而顯理，理而非事；後則不乖理而隨事，事而非理。理事鎔融，二而不二，無障無礙。二句顯示與餘功德作依止義是身義。次明平等語業。妙音遍至者，明如來圓音如緣起性，遍一切處而亦不壞別別詮表。若由等遍失其音曲，則圓非音；若由音曲乖其普遍，則音非圓。今則不壞曲而等遍、不動遍而差韻，是謂如來圓音，非是心識思量境界。如虛空有五種義，似佛圓音故以為喻。一周遍義，譬佛圓音周遍法界無處不至，猶如目連遠尋佛聲不得涯畔。二平等義，謂空雖普遍，體恒無二，況佛圓音平等一味。三無礙義，謂此虛空無所障礙，譬佛圓音隨根生熟，聞與不聞俱無障礙。四對現義，謂一切眾生皆謂虛空對其前，而空無現前，圓音亦爾，隨種種機別別獨聞，而音無彼此。五含受義，謂此虛空苞含容受諸色法故，圓音亦爾，含攝所詮諸法義故。餘義如下〈性起品〉說。下意業中二：先明平等意業、「等心」下明攝生意業。又初理、後量。又先智、後悲。又二利無住緣、相融無二相故。又平等法相猶是佛智遊履之所，故云行處。如空者，喻此行平等之法。又以境智相如、能所俱泯，如空無礙故、一味故、普遍故、含攝故、有用故。又或唯境如空、或唯智、或俱、或不俱，思以准之。又釋：佛果戒等功德，稱同真性，故云平等。唯佛智所知，故云智行處。然無分限，故如虛空。《佛地論》第四云「如契經言：乃至所有施設譬喻，喻諸如來所有功德，一切皆是謗諸如來；唯除一喻，謂虛空喻，如來戒等無量功德同虛空故。」乃至廣說。下句等心隨順眾生者，有四義：一無思益物故云等心、二等被圓教、三等授極果、四等達其性不礙攝化。此則是前如空之德堪以攝生，故云隨順。上來平等三業竟。

Fifth, interpreting the text: in the text, this meaning of the 'jñāna-abhisambuddha' is explained through ten gates: the first is general, and the remaining nine are particular. In the general [gate], first, his body rests on the jeweled throne, hence it says, 'The Tathāgata dwelt here,' and so forth. Next, his wisdom accords with the true source, hence it says, 'Regarding all dharmas, he attained the highest samyaksaṃbodhi.' Furthermore, regarding 'Tathāgata', the *Bodhisattvabhūmi* (*Dichi lun*) states: 'Because what is spoken in words does not deviate from suchness (tathatā), he is named "Tathāgata".' Also, the *Dharmacakrapravartana-śāstra* says: 'The supreme truth is called "tathā" (suchness); perfect enlightenment is called "āgata" (come); because he is perfectly enlightened to the supreme truth, he is called "Tathāgata".' Also, a sūtra states: 'Because he mounted the six pāramitās to come and attain perfect enlightenment, he is called "Tathāgata".' Also, a treatise states: 'Mounting the path of true suchness, he came and attained perfect enlightenment.' Question: Since here he obtains the name Tathāgata upon emerging from the hindrances, why is he not named 'Tathāgata' ('thus gone', *tathāgata*) while still in bondage? Answer: There is also this meaning, for a sūtra says: 'The dharmakāya transmigrating through the five destinies is named "sentient beings".' Since it says 'transmigrating', one should know that there is a 'going'. Alternatively, there is also no going, because although in bondage, it is unmoving. Question: If so, being unmoving when emerging from the hindrances, there should be no 'coming'. Answer: Pure dharmas accord with the real and arise from the real, so there can be a 'coming'. Defiled dharmas contravene principle and are false dharmas, so there cannot be a 'going'. Alternatively, there is also no coming, because initial enlightenment is identical to fundamental enlightenment. Since there is no difference in initial enlightenment, therefore there is no coming. Thus a sūtra says: 'The Tathāgata has nowhere from which he comes and nowhere to which he goes; therefore he is called Tathāgata.' Furthermore, 'all dharmas' refers to the dharmas of the two truths that are awakened to. 'Highest samyaksaṃbodhi' refers to the wondrous wisdom that awakens. Because bodhisattvas also have samyaksaṃbodhi according to their capacity, yet their stage is not ultimate, they cannot be called 'highest'; here, with reference to the utmost culmination, it is named 'highest samyaksaṃbodhi'. Below, through nine gates, the meaning of the Tathāgata's attainment of perfect enlightenment is separately revealed; that is, in the Tathāgata's one dharmadhātu body, in accordance with conditions, three tiers of three karmas are manifested. First, there are three gates that clarify how the impartial three karmas freely gather sentient beings. Second, from 'his body sat everywhere' downward, clarifies how the three karmas that gather sentient beings accomplish benefits that are not in vain. Third, from 'he was fully able to universally manifest' downward, clarifies how the three karmas that accomplish benefits return to suchness via function. Regarding the first, it first clarifies physical karma, in which there are two: the first sentence clarifies the impartial physical karma; next, from 'universally entering' downward, it distinguishes the physical karma that gathers sentient beings. Moreover, the upper sentence reveals depth, and the lower sentence clarifies breadth. Again, the upper clarifies non-identification with the three times, hence saying 'impartial'; the lower distinguishes non-separation from the three times, hence saying 'universally entering'. Again, the first is the meaning of non-changing, and the latter is the meaning of according with conditions. Again, the first is essence, and the latter is function. Furthermore, 'discerned' means clearly illuminated. 'Dharmas of the three times' reveals the aforementioned 'all dharmas'. 'Impartial': first, clearly knowing that past and future are equal to the present, hence saying 'impartial'—this is in terms of conventional objects. Second, clearly knowing that the dharmas of the flux of the three times dissolve and return to the one reality without the distinction of the three, hence saying 'impartial'—this is in terms of ultimate objects. The textual intent lies here; this is not abiding in phenomena while entering principle. 'Universally entering' and so forth is not abiding in principle while according with phenomena. Again, the former reveals principle without destroying phenomena, yet principle is not phenomena; the latter accords with phenomena without contravening principle, yet phenomena are not principle. Principle and phenomena fuse: two yet not two, unimpeded and unhindered. These two sentences demonstrate that serving as the reliance for other virtues is the meaning of 'body'. Next, it clarifies the impartial verbal karma. 'Wondrous voice reaching everywhere' clarifies that the Tathāgata's complete voice, like the nature of conditioned arising, is pervasive in all places without destroying individual signifiers and signifieds. If, due to equal pervasiveness, it lost its melodies, then the complete would not be a voice; if, due to melodies, it contravened its universality, then the voice would not be complete. Now, it does not destroy melodies yet is equally pervasive; it does not alter pervasiveness yet differs in cadence. This is called the Tathāgata's complete voice, which is not an object of consciousness and discursive thought. It is like space having five meanings, which resemble the Buddha's complete voice and are therefore used as an analogy: First is the meaning of all-pervasiveness: like the Buddha's complete voice all-pervading the dharmadhātu with nowhere it does not reach, just as Maudgalyāyana sought the Buddha's voice afar and could not find its boundary. Second is the meaning of impartiality: although space is pervasive, its essence is constantly non-dual, comparable to the Buddha's complete voice being impartial and of one flavor. Third is the meaning of unimpededness: this space has no obstruction, comparable to the Buddha's complete voice, according to the maturity of faculties, having no obstruction whether heard or not heard. Fourth is the meaning of appearing directly before [beings]: all sentient beings say that space is directly in front of them, yet space has no presence, and the complete voice is also like this—according to various capacities, each individually and solely hears it, yet the voice has no this or that. Fifth is the meaning of containing: this space embraces and contains all material dharmas, and the complete voice is also like this, containing all the meanings of the dharmas signified. The remaining meanings are as explained below in the 'Chapter on Nature Manifestation'. Below, in mental karma, there are two: first, it clarifies impartial mental karma; from 'with an impartial mind' downward, it clarifies the mental karma that gathers sentient beings. Again, the first is principle, the latter is measure. Again, the former is wisdom, the latter is compassion. Again, the conditions for non-abiding in the two benefits are interfused without two characteristics. Again, the impartial characteristic of dharmas is still the realm traversed by the Buddha's wisdom, hence called 'the realm of practice'. 'Like space' is an analogy for this dharma of impartial practice. Furthermore, because object and wisdom are mutually such and both subjective and objective are dissolved, it is like space being unimpeded, of one flavor, pervasive, containing, and endowed with function. Again, either only the object is like space, or only wisdom, or both, or neither—consider this by analogy. Another explanation: the virtues of the Buddha-fruit such as morality accord with and equal the true nature, hence called 'impartial'. Known only by the Buddha's wisdom, it is called 'the realm of wisdom's practice'. Yet it has no limits, hence it is 'like empty space'. The fourth fascicle of the *Buddhabhūmi-śāstra* says: 'As a sūtra states: all analogies established to illustrate all the virtues of the Tathāgatas are slanders of the Tathāgatas, with the exception of only one analogy, namely the analogy of empty space, because the Tathāgata's immeasurable virtues such as morality are equal to empty space'—and so on at length. In the lower sentence, 'with an impartial mind according with sentient beings' has four meanings: first, benefiting beings without deliberate thought, hence called 'impartial mind'; second, equally extending the complete teaching; third, equally bestowing the ultimate fruit; fourth, equally penetrating their nature without hindering gathering and transforming them. This is the aforementioned virtue of being like space that is capable of gathering sentient beings, hence called 'according with'. The above completes the impartial three karmas.