華嚴經探玄記 4.89

4.89

第二攝位中攝後四位則為四段：初有二頌半明攝十住位，謂菩提心則是入初住位；勤修佛德是治地修行二住行也；生佛家是生貴住，謂生在佛家，種姓尊貴故也；無著是五六二住行也；深心妙淨是七八二住行也；殊勝無上心是九十二住行也。皆准釋可知。二「若得無上」下三頌明攝十行位。於中波羅蜜總舉十行。摩訶衍是異小乘行法。供是順理行，謂是初四行也；念佛定是離癡亂行；見佛常住是後五行，以後五俱是般若攝故。三「若知如來」下二頌半，明攝十迴向位。於中行成稱理故法永存，謂是如相及法界等。辨說度生，是救眾生，離眾生相等。前七迴向亦是諸門迴向眾生義也。大悲者，是此位中所成大悲行，對治獨覺捨大悲障故也。四「若得大悲」下有三十三頌，明攝十地位。於中，初半頌攝初地，謂喜樂深法，是初極喜地，所證遍滿真如名深法也。二半頌離有為過，是離垢地，以離犯戒有為之過失故。三有一頌明第三地，以得禪離慢故、不味著故，能兼利眾生也。四有一頌明第四地，以得道品智故，處生死而無憂也。十度行中此當進行，故云精進無上也。五有一頌明第五地，以此地成禪度，依禪起通也。又能善解世間五明處等，故云解眾生行。六有一頌明第六地，以此地得悲智，不住般若大智現前故也。此中成就眾生是悲成，生智是智也。七有二頌明第七地，初一是有中殊勝行，故四攝攝生；後一是空中方便智相導，故令住無上道也。八有三頌明第八地，初一超四魔，謂捨分段故無陰魔，無捨命故離死魔，惑永不現行故無煩惱魔，是故天魔亦不得便也。此第八地成就，超四魔之因，云道也。次一得位及忍。彼釋名分及淨忍分。後一授記位，如善慧仙人於第八地得授記、等現佛前，在彼四種一向佛土中故。九有一頌半明第九地，謂彼菩薩作大法師故，解佛密教順教說法令佛護念，佛德自嚴為他說法。十有二十一頌半明第十地，於中有三：初十三頌半明殊勝三業，於中先有五頌半明身業勝，此中三頌正報勝、二頌半依報勝；次有四頌明語業勝，此中初二解深巧辯、次二明智身說法；後四頌明意業勝，一他心智、二斷惑智、三證實智、四十地。十自在等結位也，命自在等十種成就此位故。二「若十地種」下有四頌，明十地終心受位分。此甘露水灌頂等，明此信滿中受職。三「若身」下四頌，明結歎顯勝。初一明入理深廣天人莫知，謂此法身滿空，十方不動，是故於此無等界諸天世人莫能知也。次一行成果滿見聞廣益，於本所行無不果者，所求畢故無不果遂也。又如下〈明法品〉云「見聞供養者，皆住不退地」，故云不空也。次一頌半，威力護法常益不斷。如《維摩經》云「此經住世，皆彌勒威神力」也。又初體、次德、後用。下半頌結，上句結慧、下句結福，俱無盡如海。又此信門中，展轉鉤鎖該攝如此。十地等者，以信為道元功德母，諸位行相皆信而成，故上總云「信能轉勝成眾行，究竟畢至如來處。」斯之謂也。又云「在於一地，普攝一切諸地功德。」是此一乘圓教法也，三乘中則不得如此。

Second, in subsuming the stages, subsuming the latter four stages constitutes four sections. First, there are two and a half verses explaining the subsumption of the ten abodes: the bodhicitta is entering the first abode; diligently cultivating the Buddha's virtues is the practices of the second and third abodes—the ground-clearing and the cultivation abodes; being born in the Buddha's household is the noble-birth abode, meaning being born in the Buddha's household because one's lineage is noble; non-attachment is the practices of the fifth and sixth abodes; a deep mind wonderfully pure is the practices of the seventh and eighth abodes; and the supreme, unsurpassable mind is the practices of the ninth and tenth abodes. All can be understood by following this explanation. Second, the three verses from "If one attains the unsurpassable" down explain the subsumption of the ten practices. Therein, the pāramitās generally designate the ten practices. "Mahāyāna" is the practice distinctive from the Hīnayāna. Offerings are practice in accord with principle, which refers to the first four practices; the samādhi of mindfulness of the Buddha is the practice free from delusion and confusion; seeing the Buddha as permanently abiding refers to the latter five practices, because the latter five are all subsumed under prajñā. Third, the two and a half verses from "If one knows that the Tathāgata" down explain the subsumption of the ten dedications. Therein, because practices are accomplished in accord with principle, phenomena endure eternally—meaning the mark of suchness, the dharmadhātu, and so forth. Expounding to deliver sentient beings refers to rescuing sentient beings, being free from the mark of sentient beings, and so forth. The first seven dedications also carry the sense of dedicating to sentient beings through various gates. Great compassion refers to the practice of great compassion accomplished in this stage, which counteracts the obstacle of the pratyekabuddha abandoning great compassion. Fourth, the thirty-three verses from "If one attains great compassion" down explain the subsumption of the ten bhūmis. Therein, the first half-verse subsumes the first bhūmi: rejoicing in the profound Dharma refers to the first bhūmi of Utmost Joy, and the fully pervasive suchness that is realized is named the profound Dharma. Second, half a verse on being free from the faults of the conditioned refers to the second bhūmi of Freedom from Defilement, because one is free from the conditioned faults of breaking the precepts. Third, one verse explains the third bhūmi: because one attains dhyāna and is free from arrogance, not relishing attachment, one can simultaneously benefit sentient beings. Fourth, one verse explains the fourth bhūmi: because one attains wisdom in the aids to awakening, one dwells in saṃsāra without sorrow. Among the practices of the ten pāramitās, this corresponds to progressing; hence it is called "unsurpassed vigor." Fifth, one verse explains the fifth bhūmi: because in this bhūmi the dhyāna-pāramitā is perfected, one initiates supernormal knowledges relying on dhyāna. Also, one can skillfully comprehend the worldly five sciences and so forth; hence it is called "comprehending the actions of sentient beings." Sixth, one verse explains the sixth bhūmi: because in this bhūmi one attains compassion and wisdom, and the non-abiding great wisdom of prajñā manifests directly. Here, bringing sentient beings to completion is accomplished through compassion, and generating wisdom is wisdom. Seventh, two verses explain the seventh bhūmi: the first is the supreme practice within existence, hence gathering sentient beings through the four means of embracing; the latter is the guidance by expedient wisdom within emptiness, hence causing them to abide in the unsurpassed path. Eighth, three verses explain the eighth bhūmi: the first transcends the four māras—meaning because one abandons discontinuous [saṃsāra] there is no skandha-māra, because there is no relinquishment of life one is free from mṛtyu-māra, and because afflictions never manifest there is no kleśa-māra; therefore, the devaputra-māra also finds no opportunity. Accomplishing this eighth bhūmi is the cause that transcends the four māras, which is called the "path." The next verse is the attainment of the stage and patience, which explains the division of names and the division of pure patience. The last verse is the stage of receiving prediction, as when the sage Sumedha received prediction at the eighth bhūmi and appeared before the Buddhas equally, because of being in those four kinds of exclusively pure Buddha lands. Ninth, one and a half verses explain the ninth bhūmi: because that bodhisattva acts as a great Dharma master, he understands the Buddha's esoteric teachings, expounds the Dharma in accord with the teachings, causes the Buddhas to protect and be mindful of him, and self-adorns with the Buddha's virtues to expound the Dharma for others. Tenth, twenty-one and a half verses explain the tenth bhūmi. Therein are three parts: first, thirteen and a half verses explain the supreme three karmas. Therein, five and a half verses first explain the superiority of bodily karma: here, three verses concern the superiority of direct retribution, and two and a half verses concern the superiority of dependent retribution. Next, four verses explain the superiority of vocal karma: here, the first two explain understanding profundity and skillful eloquence; the next two explain the wisdom-body expounding the Dharma. Next, four verses explain the superiority of mental karma: first, knowledge of others' minds; second, knowledge of severing delusion; third, knowledge of realizing reality; fourth, the ten bhūmis. The ten masteries and so forth conclude the stage, because the ten kinds such as mastery over lifespan accomplish this stage. Second, the four verses from "If the seed of the ten bhūmis" down explain the section on receiving the stage at the concluding mind of the ten bhūmis. This anointing with the water of nectar (amṛta) and so forth explains receiving the office within the fulfillment of this faith. Third, the four verses from "If the body" down conclude with praise to reveal supremacy. The first explains that the entry into principle is so profound and vast that gods and humans cannot know it; that is, this dharmakāya fills space and remains unmoved throughout the ten directions, so in this peerless realm the gods and worldly people cannot know it. The next verse is that practices are accomplished and fruits are fulfilled, so seeing and hearing brings broad benefit; regarding what was originally practiced, none fails to bear fruit, because all aspirations are finished and none is unfulfilled. Also, as the "Chapter on Illuminating the Dharma" below says, "Those who see, hear, and make offerings all abide on the non-retrogressing ground"; hence it is called "not in vain." The next one and a half verses are that mighty power protects the Dharma, continually benefiting without interruption, as the Vimalakīrti-nirdeśa says: "That this sūtra abides in the world is entirely the awe-inspiring power of Maitreya." Furthermore, the first is essence, the second virtue, and the third function. The concluding half-verse summarizes wisdom in the upper line and merit in the lower line, both inexhaustible like the ocean. Moreover, within this gate of faith, their interlocking concatenation subsumes in such a manner. As for the ten bhūmis and so forth, because faith is the source of the path and the mother of merits, the characteristics and practices of all stages are accomplished through faith. Therefore it was stated generally above: "Faith can progressively excel and accomplish all practices, ultimately and completely reaching the Tathāgata's state." This is what it refers to. It also says: "Abiding in a single bhūmi, one universally subsumes all the virtues of all bhūmis." This is the teaching of the One Vehicle's perfect teaching; within the three vehicles it cannot be like this.