華嚴經探玄記 4.74

4.74

問中相從為十一，分二：初七明自分因行、後四明他分果行。前中二：初三明三業成福智、後四明福智之果。前中，九種三業分三：初三離過，是創修故，謂離三毒。次三成三行，是次修故，謂一自得不失、二他不能動、三能攝得他故令讚也。後三顯三德，是修終故，謂一福德、二斷德、三智德。皆以後釋前，可知。二果中二：初明福果，中十句：一依果勝，《涅槃》說常生中國有佛法處。二種姓勝，《地持論》說生於上族。三富而貴，是家勝，亦是如來家生。四身有善色，亦是諸根完具。五身有福相，亦是相好具足。六念定，亦是勝念，亦是總持不忘。七慧觀，亦是報生智，於法能解。八意趣，謂向理等。九威德勝，亦是自在勝，謂情無怯懼。依《智論》，菩薩別有四種無畏：一總持無畏，於法記持，不懼忘失；二知根無畏，知根授法，不懼差失；三決疑無畏，隨問能答，不懼不堪；四答難無畏，有難皆通，不懼屈滯。十常自開覺，亦是覺他，謂覺知生死，心生厭離。二明智果，中九句：初二勝凡夫、次二勝二乘、五深故不可量、六功能廣故不可數、七離分別故情不能思、八體實故不可稱、九離言故不可說。第二因力成行，中二：初一能成之力、二「善知」下所成諸行。前中八力：一因力者，如梁《攝論》云「多聞熏習與阿梨耶識中解性和合，一切聖人以此為因。則是性習二種姓備，故云具足。」二現行勇意，是《攝論》中正思惟力也，謂思量是意義故。三巧便入法，亦是依思動身口而起行，故云方便。四善友助成，是《攝論》善知識力也。五所觀現前引起觀智故。六機根已熟，堪為入法之器，又具信進等根，又是資糧善根，當《攝論》福智二力也。七防心照理，止觀俱行。八止觀熟已得深禪定。此上八種皆能成行滅惑得果之勝用，故同名力也。於初菩薩云何而得令彼具足？故為問也。第二成行者，謂依前諸力得成解行，有三：初善解法相行有十法，一蘊、二界、三入、四緣起，及三界三世，各善知差別而不可得等；二攝念入理行亦十法，謂七覺、三空照真理故；三廣修十度行可知。第二問勝進果行，中四：一內謂具十勝德故、二外謂十王敬護故、三悲德普覆故、四智德獨超故。初中十力略作三門：一釋名、二出體、三建立（別作）。三悲德中九句：一作善友覆蔭、二救其現苦、三令其離怖、四為得樂之處、五炬除惑闇、六與大智明、七燈照現理、八引至方便道、九引至究竟處。又釋九句相從為四：初二句化生除障，謂覆蔭眾生，令外惡不干名舍，在苦能拔為救；次二句化物生善，謂始為物歸、終為趣向；次三句教生智慧，謂令解教法為炬、見理法為明、令知行法為燈，後二句導以起福，謂生福之始為導、成福之終為無上導。更別解：如下第一迴向，經中自釋，尋之具辨。四問智德獨出，中七句：初第一者，位過世間；二大者，德體無待；三勝者，行用殊勝；四上者，下不能及；五無上者，上無能過；六無等者，餘無能等；七無等等者，無等大聖自相等故，云無等等也。又釋：第一有二義，一大、二勝，故云第一，謂化德過人名大、自德過人名勝。大有二義：一上、二無上，故云大。勝有二義：一無等、二無等等，故云勝。

In the questions, they naturally follow each other as eleven [items], divided into two parts: first, seven explain one's own sphere of causal practice; second, four explain another sphere of resultant practice. In the former, there are two: first, three explain the three karmas accomplishing merit and wisdom; second, four explain the fruits of merit and wisdom. In the former, the nine kinds of three karmas are divided into three: the first three are freedom from faults, which is initial cultivation, meaning freedom from the three poisons. The next three accomplish the three practices, which is subsequent cultivation, meaning: first, obtaining for oneself without losing; second, being unshakeable by others; third, being able to attract others and thus causing them to praise. The last three manifest the three virtues, which is the culmination of cultivation, meaning: first, the virtue of merit; second, the virtue of abandonment; third, the virtue of wisdom. These are all explained by using what follows to interpret what precedes, which is readily understood. In the second, the fruits, there are two: first, explaining the fruits of merit, which has ten phrases: 1. Excellence of dependent result: the Nirvāṇa [Sūtra] says that one is always born in a central land where the Buddha-dharma exists. 2. Excellence of lineage: the Bodhisattvabhūmi (*Dìchí lùn) says that one is born into a superior clan. 3. Wealthy and noble: this is an excellent family, and also being born into the Tathāgata's family. 4. Beautiful bodily complexion: also having all sense faculties complete. 5. Bodily marks of merit: also possessing the marks and signs fully. 6. Mindfulness and concentration: also excellent mindfulness, and also dhāraṇī without forgetfulness. 7. Insightful contemplation: also wisdom born of retribution, being able to understand the Dharma. 8. Mental intent: meaning aspiring toward the principle and so forth. 9. Excellent majesty and virtue: also superior sovereignty, meaning having no timidity or fear in mind. According to the Dà zhìdù lùn, bodhisattvas distinctly possess four kinds of fearlessness: (1) fearlessness in dhāraṇī, retaining the Dharma without fear of forgetting; (2) fearlessness in knowing faculties, bestowing the Dharma according to faculties without fear of error; (3) fearlessness in resolving doubts, being able to answer whatever is asked without fear of inadequacy; (4) fearlessness in refuting challenges, resolving any difficulty without fear of defeat or hesitation. 10. Always awakening oneself: also awakening others, meaning recognizing saṃsāra and giving rise to revulsion [toward it]. Second, explaining the fruits of wisdom, which has nine phrases: the first two surpass ordinary beings; the next two surpass the two vehicles; the fifth is immeasurable because of its depth; the sixth is incalculable because its functions are vast; the seventh cannot be mentally conceived because it is free from discrimination; the eighth cannot be weighed because its essence is real; the ninth cannot be spoken because it transcends words. Second, causal powers accomplishing practice, which has two: first, the one power that can accomplish; second, from 'skillfully knowing' onward, the various practices accomplished. In the former, there are eight powers: 1. The power of cause: as the Liang She lun says, 'Vast hearing and habituation harmonize with the nature of understanding in the ālayavijñāna; all noble ones take this as the cause. Thus, the two natures of nature and practice are complete, hence it is said to be replete.' 2. Present courage of intent: this is the power of correct contemplation in the She lun, meaning contemplating these meanings. 3. Skillful entry into the Dharma: this is also initiating practice by moving body and speech based on contemplation, hence called upāya. 4. Beneficial friends assisting in accomplishment: this is the power of the kalyāṇamitra in the She lun. 5. The object of contemplation appearing before oneself, thereby inducing contemplative wisdom. 6. Receptivity and faculties having matured, being suitable as a vessel to enter the Dharma; also possessing the faculties of faith, vigor, and so forth; also being the wholesome roots of provision, corresponding to the two powers of merit and wisdom in the She lun. 7. Guarding the mind to illuminate the principle: calming (śamatha) and contemplation (vipaśyanā) practiced together. 8. When calming and contemplation are matured, one attains deep meditative concentration. The above eight kinds are all superior functions capable of accomplishing practice, eliminating delusions, and obtaining the fruit, and are therefore collectively named powers. How can an initial bodhisattva be made to possess them fully? Hence this is asked. Second, the practices accomplished, meaning based on the preceding powers, one is able to accomplish understanding and practice, having three: first, practices of skillfully understanding the marks of dharmas, which has ten dharmas: 1. aggregates, 2. dhātus, 3. āyatanas, 4. dependent origination, as well as the three realms and the three times, skillfully knowing the distinctions of each while they are unobtainable, and so forth; second, practices of collecting mindfulness to enter the principle, also having ten dharmas, meaning the seven factors of awakening and the three concentrations on emptiness illuminating the true principle; third, broadly cultivating the practices of the ten pāramitās, which is readily understood. Second, asking about superior progressing resultant practices, which has four: 1. internally, meaning possessing the ten superior virtues; 2. externally, meaning being reverently protected by the ten kings; 3. the virtue of compassion universally covering all; 4. the virtue of wisdom uniquely transcendent. In the first, the ten powers are briefly presented in three portals: 1. explaining the name; 2. identifying the essence; 3. establishing [them] (treated separately). In the third, the virtue of compassion, there are nine phrases: 1. acting as a good friend providing shelter; 2. rescuing them from present suffering; 3. causing them to be free from fear; 4. being a place for obtaining joy; 5. a torch dispelling the darkness of delusion; 6. bestowing the great radiance of wisdom; 7. a lamp illuminating the manifest principle; 8. leading to the path of upāya; 9. leading to the ultimate state. Another explanation groups the nine phrases into four: the first two phrases transform beings to remove hindrances, meaning sheltering sentient beings so that external evils do not disturb them is called a dwelling, and being able to extract those in suffering is called rescuing; the next two phrases transform beings to give rise to goodness, meaning initially being a refuge for beings, and ultimately being a destination; the next three phrases teach and generate wisdom, meaning causing them to understand the teaching is a torch, seeing the dharmas of principle is radiance, and causing them to know the dharmas of practice is a lamp; the last two phrases guide them to generate merit, meaning the beginning of generating merit is a guide, and the culmination of accomplishing merit is an unexcelled guide. A further distinct explanation: as in the first dedication below, the sūtra itself explains it; consult it for a complete discernment. Fourth, asking about the virtue of wisdom uniquely transcendent, which has seven phrases: first, 'foremost' means the stage surpasses the world; second, 'great' means the essence of virtue is non-dependent; third, 'superior' means the functions of practice are distinguished; fourth, 'higher' means the lower cannot reach it; fifth, 'unexcelled' means nothing above can surpass it; sixth, 'unequaled' means no other can equal it; seventh, 'equal to the unequaled' means because the unequaled great sages are equal to themselves, it is called equal to the unequaled. Another explanation: 'foremost' has two meanings: first, great; second, superior; hence called foremost, meaning the virtue of transforming others surpasses people is called great, and one's own virtue surpassing people is called superior. 'Great' has two meanings: first, higher; second, unexcelled; hence called great. 'Superior' has two meanings: first, unequaled; second, equal to the unequaled; hence called superior.