華嚴經探玄記 4.100

4.100

第十寂用無涯三昧，於中有三十五頌，分三：初一偈標意，於中往返約方、出入約定；二「或東方」下正顯業用；三「是名」下結無盡。第二業用，中二：初約位總明自在、二「一切鬼神入正受」下明微細差別自在。前中三：初明器世間自在、二「東方世界」下於智正覺世間自在、三「於眼根中」下於眾生世間自在。凡論菩薩三世間自在，有二義：一菩薩身作三世間故得無礙、二菩薩於三世間處示現自在。今此文中，初二世間約後義說，眾生世間約前義說。文中互舉，理實遍通具此二義也。就初二世間自在中，何以得成東入西出等者？通論文中有四重無礙：一處無礙，謂以東方則西故，是故不移東而常在西也。問：文中不言不移而至，何必不是東沒西出耶？答：文中既言常見在東，亦常見在西，故知非移動也。二佛無礙，謂以東佛則是西佛故，常在東佛前則是恒在西佛邊也。三身無礙，謂在東之身即是在西身故，是故不動東身常現西也。問：豈是不分身，一身在東、一身在西耶？答：若多身在多處，何成奇特？何得名為不思議用也？是故當知定不分身。四入出無礙，謂以入定則是出故，是故不壞入定常見出也。問：何必不是先入後出耶？答：既言常見入亦常見出，故知是則也。理實義中具斯四重，然此文意為但顯彼菩薩功力故，初之二種非此所辨，以初二則菩薩無力故。問：此剎那入定，何因則是出耶？答：如幻巾作兔，此兔則生是死。何以故？以有則是無故，入出等亦爾准思之。又此菩薩以法界為身故，是故縱於東方百千界外見法界時，以法界非是分限法故，隨顯現處無不全現，故菩薩身常在入定中現、恒在出定中現，無礙圓融難思議也。是故若向出定門中看，唯見出不見入，亦不見出竟時也。餘義准之。又若約境論，理數法爾如此圓融。若約智說，由菩薩智了達此法，迴動自在。今此文中具通二也。就眾生世間自在中二：初約自身、後約他身。自中約十二處辨，於中緣起無礙定等圓融，一一皆有十事五對無礙之相。第一對根境無礙。既觀根入定，還應從根出，為顯此根則是境，故從境出也。以一心緣起無二而二，故恒相則而根境兩分。第二對二定無礙，謂理事二定也。為分別境事，應入境定。反入根中，為觀根空寂，應入根定。反入境中，以分別境事智，即是觀根無生智，是故二定無礙唯是一心。第三對二境無礙，謂深廣也。此所分別廣事，即是無生，無性深理故，是故真俗雙融唯一法界。但以不礙二義故，寄俗於境、寄真於根，理實遍通。第四對入出無礙，謂以入定則出故，是雖起定而念不亂也。第五對體用無礙，謂自他也。謂雖現於境廣故，人不能知，恒寂故。雖起於定，深故，自心恒不散。是故此上十義同為一聚，法界緣起無礙相則故也。又此中復有三重希有，謂根入境出已，為一希有；復能境中更示無邊分別，非天人所知，為二希有。從境出已示此分別已甚希有，復於彼時定心不散更復希有。何以如此者？欲顯三昧純熟故也，文處可知。二「童子身」下於他身無礙，此有二義：一菩薩化現彼身轉變速疾；二菩薩既具三世間身，則以一切眾生實報之身作自身故，是故現彼身入、此身出也，而彼遍計眾生不覺不知，除應度者。此明定用自在，可知。第二微細差別自在中，亦三世間皆分折顯示。於中毛孔毛端是眾生世間之差別，佛光明為智正覺之差別，微塵等餘並器世間之差別。悉是菩薩身現於彼等中出入定也。非是觀彼入定等，以文中皆言現故。現者，現身於彼中也。第三結者，有二意：一近別，結此第十定；二遠，通結前十門是略，約實則無盡。

Tenth is the samādhi of limitless quiescence and function, in which there are thirty-five verses, divided into three: first, one verse indicates the intention, wherein going and returning are understood in terms of directions, and entering and emerging are understood in terms of meditative concentration; second, from 'or in the eastern direction' onwards, it directly explains the karmic functions; third, from 'this is called' onwards, it concludes with inexhaustibility. In the second [part on] karmic function, there are two: first, an overall explanation of mastery in terms of ranks; second, from 'all ghosts and spirits enter right concentration' onwards, an explanation of subtle and distinct mastery. In the former, there are three: first, an explanation of mastery over the receptacle world; second, from 'eastern world' onwards, mastery over the world of enlightened wisdom; third, from 'within the organ of the eye' onwards, mastery over the world of sentient beings. Generally speaking, regarding the bodhisattva's mastery over the three worlds, there are two meanings: first, because the bodhisattva's body constitutes the three worlds, unobstructedness is attained; second, the bodhisattva manifests mastery in the locations of the three worlds. Now in this text, the first two worlds are explained in terms of the latter meaning, while the world of sentient beings is explained in terms of the former meaning. The text presents them interchangeably, but in real principle both meanings are fully and universally present. In the mastery over the first two worlds, how is it possible to enter in the east and emerge in the west, and so forth? Generally speaking, there are four levels of unobstructedness in the text: First, unobstructedness of place: that is, because the eastern direction is precisely the west, therefore without moving from the east one is constantly in the west. Question: The text does not say that one arrives without moving; why must it not be disappearing in the east and emerging in the west? Answer: Since the text already states that one is constantly seen in the east and also constantly seen in the west, we therefore know it is not movement. Second, unobstructedness of the Buddhas: that is, because the eastern Buddha is precisely the western Buddha, constantly being before the eastern Buddha is perpetually being beside the western Buddha. Third, unobstructedness of the body: that is, because the body in the east is precisely the body in the west, therefore without moving the eastern body one constantly manifests in the west. Question: Could it not be dividing the body, with one body in the east and one body in the west? Answer: If multiple bodies were in multiple places, how would that be extraordinary? How could it be called an inconceivable function? Therefore, you should know that it definitely does not divide the body. Fourth, unobstructedness of entering and emerging: that is, because entering concentration is precisely emerging, therefore without destroying the entering of concentration one is constantly seen emerging. Question: Why must it not be entering first and emerging later? Answer: Since it says that one is constantly seen entering and also constantly seen emerging, we know they are identical. In real principle all four levels are present; however, because the intention of this text is only to reveal that bodhisattva's power, the first two kinds are not what is distinguished here, as in the first two the bodhisattva has no deliberate effort. Question: When one enters concentration at this single kṣaṇa, for what reason is it precisely emergence? Answer: Just like an illusionist's scarf made into a rabbit, this rabbit's birth is precisely its death. Why is this? Because existence is precisely non-existence; entering and emerging and the rest should also be understood accordingly. Furthermore, because this bodhisattva takes the dharmadhātu as body, even when viewing the dharmadhātu beyond hundreds of thousands of worlds in the east, because the dharmadhātu is not a phenomenon of delimited boundaries, wherever it manifests, it is completely manifest; thus the bodhisattva's body constantly manifests in entering concentration and perpetually manifests in emerging from concentration, unobstructedly interpenetrating and difficult to conceive. Therefore, if one looks toward the doorway of emerging from concentration, one only sees emerging and does not see entering, nor does one see a time when emerging is finished. The remaining meanings should be understood accordingly. Moreover, if discussed in terms of the objective realm, the principle of dharmatā is naturally interpenetrating like this. If explained in terms of wisdom, it is because the bodhisattva's wisdom thoroughly comprehends this phenomenon that turning and moving are completely free. Now in this text, both are fully encompassed. Within the mastery over the world of sentient beings, there are two: first, in terms of one's own body; second, in terms of others' bodies. In one's own [body], it is distinguished in terms of the twelve sense bases, wherein the unobstructed concentration of dependent origination and so forth are perfectly interpenetrated; each possesses ten items and five pairs of unobstructed characteristics. The first pair is the unobstructedness of faculty and object. Having contemplated the sense faculty and entered concentration, one should properly emerge from the sense faculty; yet to show that this faculty is precisely the object, one emerges from the object. Because the dependent origination of the one mind is non-dual yet dual, they are constantly identical yet faculty and object are divided into two. The second pair is the unobstructedness of the two concentrations, namely the concentrations of principle and phenomena. To distinguish the phenomenal aspects of the object, one ought to enter the concentration of the object, yet instead enters the faculty; to contemplate the emptiness and quiescence of the faculty, one ought to enter the concentration of the faculty, yet instead enters the object. Because the wisdom that distinguishes the phenomenal aspects of the object is precisely the wisdom that contemplates the unproduced nature of the faculty, the two concentrations are unobstructed and are only the one mind. The third pair is the unobstructedness of the two objects, namely the profound and the vast. This vast phenomenon being distinguished is precisely the profound principle of non-arising and naturelessness; therefore the ultimate and conventional are doubly interpenetrated as only the one dharmadhātu. Merely because the two meanings do not obstruct each other, the conventional is lodged in the object and the ultimate is lodged in the faculty, though in real principle it is universally pervasive. The fourth pair is the unobstructedness of entering and emerging: that is, because entering concentration is precisely emerging, even though one arises from concentration, mindfulness is not disordered. The fifth pair is the unobstructedness of essence and function, namely self and other. That is, although manifesting broadly in the object so that people cannot know it, it is perpetually quiescent; although arising from concentration, because it is profound, one's own mind is never distracted. Therefore, the above ten meanings together form a single assemblage, because the unobstructed dependent origination of the dharmadhātu is mutually identical. Furthermore, here there are also three levels of rarity: having entered through the faculty and emerged through the object is the first rarity; furthermore being able to manifest boundless distinctions within the object that are unknowable by devas and humans is the second rarity; having emerged from the object and manifested these distinctions is already extremely rare, yet at that very time the concentrated mind is not distracted, which is yet another rarity. Why is it like this? It is intended to show the full maturation of the samādhi, as can be known from the text. Second, from 'a child's body' onwards, is unobstructedness in others' bodies. This has two meanings: first, the bodhisattva transforms and manifests those bodies with swift speed; second, since the bodhisattva already possesses the bodies of the three worlds, they take the actual retributive bodies of all sentient beings as their own body; therefore, manifesting entry in that body, they emerge in this body, while those sentient beings of conceptual clinging are unaware and unknowing, except for those who are to be saved. This clarifies the mastery of concentration's function, as can be known. In the second [part on] subtle and distinct mastery, the three worlds are also analytically revealed. Among them, the pores and hair-tips are the distinctions of the world of sentient beings; the Buddha's light is the distinction of the enlightened wisdom; the paramāṇus and the rest are all distinctions of the receptacle world. All of these are the bodhisattva's body manifesting entry into and emergence from concentration within them. It is not contemplating them to enter concentration and so forth, because the text everywhere says 'manifests.' 'Manifesting' means manifesting the body within them. Third, the conclusion has two meanings: first, immediate and specific, concluding this tenth concentration; second, distant, generally concluding that the preceding ten gates are brief, while in terms of reality they are inexhaustible.