華嚴經探玄記 5.39

5.39

第四本分中二：先證本、後教本，亦是先體、後相。初中，先對前後諸位料簡者，何故信中無此義者？以未成位故、此是位體故。何故此名種性乃至十地名善決定者？以此位最劣，約種為名；十行次增，約依種所發業行為名；十迴向更增，故約行後大願為名，迴前諸行向正證故；十地已得真證必然，故名善決定。此等並是位中通體，隨位漸增有茲階降。是故十住十行無大善決定者，是劣故也。又以三賢中下故、最劣故，未辨此大用也。又以自利增故。又以約種未現行故。種性義，略作三門：一釋名，種是因義、性是體義。又性是族義，謂種族也。又姓是類義，謂種類也。二出體，有二：一性種性、二習種姓。性種有二門：一就有為無常門，如《瑜伽》云「六處殊勝，無始展轉，法爾所得（云云）。」二約無為常住門，如《寶性論》云「真如性者，如六根聚經中說（云云）。」習性有無者，一約護月，唯本性；二勝軍，唯習姓；三護法，俱二；四如緣起，俱離。三諸門分別，作五門：一約性習前後、二約五性、三約六性、四寄位、五諸教，並如別說。又〈性起品〉云「菩薩摩訶薩自知身中悉有一切諸佛菩提。何以故？彼菩薩心不離一切如來菩提。如自心中，一切眾生心中亦復如是，無量無邊、無處不有、不可破壞、不可思議。」文中六句，初一句總，謂五種性中簡去餘位，故云菩薩種性；下五句別顯種性義。一甚深者，是幽邃義：一約有為性，徹窮後際故；二約無為性，真如法性離相離性故；三約用，出生勝德不可盡故；四徹同佛果故。又照窮逾遠曰深，畢竟無底曰深，幽玄無極故曰甚深。二廣大者，是苞含義、普遍義、無邊義。前即深無底，此即廣無涯。此通有為無為、能生所生、因果等法，准別顯之。三與法界等者是勝善義，謂大白法界等故。又具足人法、教義、因果、理事等一切法故也。四與虛空等者是因善義，謂成無常愛果因，故如虛空。以在地前，略無常果因。又亦由上深故等法界、廣故同虛空，或俱通二、或與上別，可知。五是不怯弱義，以從佛種中生故。亦是釋種性名義。又亦得諸佛從菩薩性中生。又是釋上諸句，謂何以得知深廣等法界等耶？釋云：以是三世佛種性能生一切菩薩等故。二顯相中三：初標數引證，謂三世佛果無不皆由十住因感，如大王路理無岐徑，故云同說。

Fourth, in the section on the root [division], there are two parts: first, the root of realization, and second, the root of teaching; this also means first the essence, and then the characteristics. In the first part, to first distinguish and analyze [these levels] in contrast with the preceding and subsequent stages: Why is this meaning absent in [the stage of] faith? Because it has not yet formed a stage, whereas this is the essence of the stage. Why is this called "gotra" (disposition) while the ten bhūmis are called "good determination"? Because this stage is the most inferior, it is named according to the seed/lineage; the ten practices are progressively greater, so they are named after the karmic practices arising from the seed; the ten dedications are even greater, so they are named after the great vows following practice, dedicating previous practices toward true realization; and because the ten bhūmis have already attained true realization and are definitive, they are called "good determination." These are all the general essence within the stages; following the stages, they gradually increase and possess these gradations. Therefore, that the ten abodes and ten practices lack the great good determination is due to their inferiority. Furthermore, because they are the lower [stages] among the three ranks of worthies and are the most inferior, they have not yet manifested this great function. It is also because the benefit of oneself predominates. It is also because they are described in terms of the seed and have not yet become active. The meaning of gotra is briefly treated in three sections: First, explaining the name: "seed" (zhong) has the meaning of cause, and "nature" (xing) has the meaning of essence. Furthermore, "nature" (xing) has the meaning of family (clan), which refers to lineage. Furthermore, "lineage" (xing) has the meaning of type, which refers to category. Second, presenting the essence, which has two aspects: 1. the disposition of innate nature (prakṛti-stha-gotra); 2. the disposition of acquired practice (samudānīta-gotra). The disposition of nature has two aspects: 1. In terms of conditioned impermanence, as the Yogācāra[-bhūmi] states: "The excellence of the six sense bases, transmitted from beginningless time, is obtained as dharmatā (and so on)." 2. In terms of unconditioned permanent abiding, as the Ratnagotravibhāga states: "The nature of suchness is as spoken in the Sūtra on the Aggregation of the Six Faculties (and so on)." Regarding the presence or absence of the acquired disposition: 1. According to Candragomin (Humyue), it is only the original nature; 2. According to Jayasena (Shengjun), it is only the acquired disposition; 3. According to Dharmapāla, it comprises both; 4. In terms of dependent origination, it is free from both. Third, various analytical classifications, made into five headings: 1. in terms of the sequence of nature and cultivation; 2. in terms of the five dispositions; 3. in terms of the six dispositions; 4. correlated with the stages; 5. according to various teachings—all as explained elsewhere. Furthermore, the "Nature Manifestation Chapter" states: "Bodhisattva-mahāsattvas know themselves that within their own bodies they possess all the bodhi of all buddhas. Why? Because the minds of those bodhisattvas are never apart from all the tathāgatas' bodhi. As in their own minds, so it is in the minds of all sentient beings: immeasurable, boundless, nowhere absent, indestructible, and inconceivable." In the text there are six phrases. The first phrase is general, distinguishing and setting aside other stages among the five dispositions, hence stating "bodhisattva disposition"; the following five phrases specifically reveal the meaning of the disposition. First, "extremely profound" has the meaning of being unfathomably deep: 1. in terms of conditioned nature, because it thoroughly exhausts the future limit; 2. in terms of unconditioned nature, because the dharmatā of suchness is free from characteristics and nature; 3. in terms of function, because the excellent virtues it generates are inexhaustible; 4. because it thoroughly coincides with the fruit of buddhahood. Furthermore, illuminating and penetrating ever farther is called profound; ultimately having no bottom is called profound; being unfathomable and without limit is called extremely profound. Second, "vast and great" has the meaning of containing, the meaning of pervading everywhere, and the meaning of being boundless. The former is deep without bottom; this is vast without shore. This extends to conditioned and unconditioned, the producing and the produced, cause and effect, and other dharmas, which can be understood accordingly. Third, "equal to the dharmadhātu" has the meaning of supreme goodness, referring to being equal to the pure dharmadhātu. Furthermore, it is because it fully possesses all dharmas: persons and teachings, doctrine and meaning, cause and effect, principle and phenomena, and so forth. Fourth, "equal to empty space" has the meaning of causal goodness, referring to the cause of achieving the impermanent, cherished fruit; hence it is like empty space. Since it is prior to the bhūmis, the cause of the permanent fruit is omitted. Furthermore, it is also because the profound above is equal to the dharmadhātu, and the vast is identical to empty space; or both extend to the two, or they differ from the above, as can be known. Fifth, it has the meaning of not being faint-hearted, because it is born from the buddha-seed. It is also an explanation of the meaning of the name gotra. Moreover, it also obtains that all buddhas are born from the bodhisattva-nature. It also explains the preceding phrases, answering how one knows it is deep, vast, equal to the dharmadhātu, and so on: It is explained that because it is the disposition of the buddhas of the three times, it can give birth to all bodhisattvas and the rest. Second, in revealing the characteristics, there are three parts: First, marking the number and citing verification, meaning that the fruits of the buddhas of the three times are all without exception induced by the causes of the ten abodes, just as on a great royal road there are in principle no branching paths, which is why it says "spoken identically."