華嚴經探玄記 5.47

5.47

六住自分十中，初四約所敬三寶修平等觀、次三約所悲眾生修平等觀、後三約知法界明平等。以讚毀之辭皆從緣起，同無自性，無性之理是此觀境，是故不動名正心住也。又佛具勝德，理宜褒讚，故聞歎不動；若執佛情有既非正理，故聞毀不動。又毀相令盡、讚理令顯，故皆不動也。是故《商主天子經》云「又復問文殊師利：『若復有人毀汝所說，彼將何云？』答言：『當向涅槃。』又問：『何緣作如是說？』答言：『一切無有不毀語言而能得至聖解脫中者。所以者何？其聖道中無有名字章句語言可說可示。若不信者，彼等當不解脫。』又問：『何緣作是說？』答言：『不可已得解脫復得解脫。』」又法界隨證有淺深，故云量無量也。世界多故，云法界成壞，故頌中云世界成壞也。空不空，為有無也。由得此十種決定心故，於緣逆順皆不能動。於此位中有示現退，為引初心懈慢等故，如舍利弗、法才王等，是故第七方名不退。勝進十中，初三約三無性觀、四約惑業、五約果報、六約能現、七約所現、八無體、九現實、十緣集。又釋：此十皆展轉釋疑。疑者聞所執法無相，即謂依他為有。釋：從緣無性。復執既無依他，在纏真如豈不須修顯？釋：性淨故不待修也。復云：真若性淨，煩惱業等豈不斷除？釋：無所有故。執云：若爾，何故現有依正果報？釋：以依真不實故。復云：若世法不實，真理與諸法作依，此應是有。釋：如虛空與色等為依，然自體非有。復云：所依若無，能依諸法應有。釋：以依他無自性故。復云：若爾，應壞業果。釋：如幻故。復云：若爾，世人何不見是幻而見是實？釋：以在夢故。復云：夢者見夢境，悟者則不見。世法不爾，凡聖同見。釋：如響，雖長幼俱聞，然了不了別也。何以故者？問云：前聞十法心定不動，已順正理，何須更觀如是等耶？釋云：欲更深入，令得後位不退忍故。

In the initial ten aspects of one's own stage in the sixth abidance: the first four cultivate the contemplation of equality regarding the revered Triratna; the next three cultivate the contemplation of equality regarding sentient beings who are the objects of compassion; the final three clarify equality in terms of knowing the dharmadhātu. Because words of praise and slander both arise from conditions and are equally without self-nature, the principle of non-self-nature is the object of this contemplation; therefore being unshakeable is named the Abidance of the Correct Mind. Furthermore, the Buddha possesses supreme virtues and in principle should be praised, so upon hearing praise one is unmoved; yet clinging to the Buddha with affective attachment is not the correct principle, so upon hearing slander one is also unmoved. Furthermore, slander exhausts characteristics and praise manifests principle, so in both cases one is unmoved. Therefore the Sūtra of the Devaputra Śreṣṭhin states: "It was further asked of Mañjuśrī: 'If someone slanders what you have said, what will they say?' He answered: 'They will head toward nirvāṇa.' It was asked again: 'For what reason do you speak thus?' He answered: 'There is none who, without slanderous speech, can attain holy liberation. Why is this? In that holy path there are no names, phrases, sentences, or speech that can be spoken or demonstrated. If they do not believe, they shall not be liberated.' It was asked again: 'For what reason do you speak thus?' He answered: 'It is impossible for one who has already attained liberation to attain liberation again.'" Furthermore, because the dharmadhātu is shallow or deep according to realization, it is said to be "measured and measureless." Because worlds are manifold, it speaks of the "formation and destruction of the dharmadhātu"; thus the verse says "the formation and destruction of worlds." "Empty and non-empty" refers to non-existence and existence. Because of obtaining these ten kinds of resolute minds, one cannot be moved whether conditions are adverse or favorable. In this stage, there are those who manifest regression in order to guide those of initial mind who are indolent or arrogant, as in the cases of Śāriputra, King Dharmadhvaja, and others; therefore, only the seventh is named Non-regression. In the ten aspects of superior advancement: the first three concern the contemplation of the three non-natures; the fourth concerns afflictions and karma; the fifth concerns karmic retribution; the sixth concerns that which can manifest; the seventh concerns that which is manifested; the eighth is devoid of essence; the ninth manifests reality; the tenth is the collection of conditions. Another explanation: these ten resolve doubts consecutively. A doubter hears that grasped dharmas are without characteristics, and immediately supposes that the dependent exists. Resolution: arising from conditions, it is without self-nature. One then clings: since there is no dependent, must not the suchness entwined [in afflictions] be cultivated to be manifested? Resolution: because its nature is pure, it does not await cultivation. One says again: if the true nature is pure, must not afflictions, karma, and so forth be severed? Resolution: because they are non-existent. One clings: if so, why are there presently retributions of the container and the sentient? Resolution: because, depending on the true, they are unreal. One says again: if worldly dharmas are unreal, yet the true principle serves as the basis for all dharmas, this [basis] should be existent. Resolution: it is like space serving as the basis for form and the like, yet its own essence is non-existent. One says again: if that which is depended upon is non-existent, the depending dharmas should exist. Resolution: because the dependent lacks self-nature. One says again: if so, this would destroy karma and fruit. Resolution: because they are like an illusion. One says again: if so, why do worldly people not see them as illusions, but see them as real? Resolution: because they are in a dream. One says again: the dreamer sees the dream state, but the awakened one does not see it; worldly dharmas are not like this, for ordinary people and sages see them alike. Resolution: they are like an echo—though young and old both hear it, their comprehension and lack of comprehension differ. As for "for what reason?": the question asks, "Having previously heard the ten dharmas, one's mind was settled and unshakeable, already conforming to the correct principle; why must one further contemplate things such as these?" The explanation says: wishing to enter even more deeply, so as to cause one to attain the non-regressing forbearance of the subsequent stage.