華嚴經探玄記 5.57

5.57

四釋文，有二：初問、後答。問中明受離染法之器，故寄天子。離妄念器方能受，故名正念。具下文天光女文也。文中初舉事信家非家，是空法，非家也。二「彼諸」下正問，有三：初問修梵行、二成位、三得果。答中所以法慧說者，以照法之慧方能示法故也，於中亦三：初答修梵行問、二「又復修習」下答成位問、三「如是觀者」下答得果問。又亦可此品重更釋，成上十住中初住之義。於中三，謂初釋上發心、二釋發心所得十力、三釋上自悟得果會同法界，是故即此初住具攝十住也。初中有四：一明尋思觀、二「又知過去」下明如實觀、三「菩薩正念」下觀成益相、四「是名」下結觀名。初中三：先舉十法為所觀、二「應如是觀」下以理徵破顯梵行真理、三「當如是」下結。何故但就十法觀者？以攝法略盡故，謂身口意是有為果、三業是彼因，佛法是出世果、僧戒是彼因。又出家人修出世行，要依此十法方成梵行，謂三寶及戒是四不壞淨境，即所信所入也。身口意是能修行具，即能信能入也。三業是對境，所修所成行。今推求此梵行在何法中，既求不得，即相盡理顯方為真實梵行，是故文中約此十法唯徵梵行，不徵餘法。文中二：先以理案定、二「若身是」下縱破顯非。又初是總、後別，初略、後廣。此中徵覈十法，即為十初中若身是梵行者定其所立。下以理推徵，謂梵既淨法，身是雜穢，故非也，以此身等六事是通染淨法故。但約染淨相違明非梵行，不破彼六之自體。後四是淨法，順梵行故，即別推折以顯真理。身中八句，初一總；餘七別，一無可軌則非是出世之法、二飲食資成、三惡氣熢勃、四具三十六物、五垢污塵染、六邪命自養、七諸蟲唼食。依《觀佛三昧經》，佛將成道魔來惱，時佛以白毫擬之，令彼魔女自見身內膿囊涕唾九孔根本生藏熟藏迴腑宛轉踊生諸蟲，有八萬戶，戶有九億諸小蟲等遊戲走入小腸中，張口上向；大蟲遊戲入大腸中，張口亦爾，唼食藏髓；脈生蟲細於秋毫，數甚多。其女見此，即便嘔吐等。又小乘中說，蟲頭向內、蟲尾向外，編作人皮。又此蟲是觀境故，雖實有之，作蟲觀時方見，如白骨等亦觀時見也。小乘即實，初教即空等，準之。上來但是縱破，故云當知梵行則為蟲等。若具應云蟲等既非梵行，明知梵行不即是身。如身無梵，餘門亦爾。以依此等成梵行，是故於此十法求梵不得，離此十法亦求不得，故下文云「何等是梵行？梵行法為在何處」等，其意如此，隨文準知。

Fourth, explaining the text has two parts: first the question, and later the answer. In the question, explaining the vessel that receives the teaching free from defilement is why it is attributed to a deva-son. Only a vessel free from false thoughts can receive it; therefore it is named "Right Mindfulness." This is detailed in the text concerning the maiden Devaprabhā below. In the text, it first adduces circumstances to believe that the home is not a home—this is the dharma of emptiness, leaving home. Second, from "those [bodhisattvas]" onward is the actual question, which has three parts: first, asking about cultivating the pure life (brahmacarya); second, about achieving the stages; third, about obtaining the fruit. As for why Dharma-prajñā speaks the answer, it is because only wisdom that illuminates phenomena can reveal the Dharma; within it are also three parts: first, answering the question about cultivating the pure life; second, from "further cultivating" onward, answering the question about achieving the stages; third, from "one who contemplates like this" onward, answering the question about obtaining the fruit. Alternatively, this chapter can also be interpreted as re-explaining and establishing the meaning of the initial stage among the ten stages above. Within that are three parts: first, explaining the aforementioned generation of the mind [of bodhi]; second, explaining the ten powers obtained through that generation of the mind; third, explaining the aforementioned personal awakening that achieves the fruit and harmonizes with the dharmadhātu. For this reason, this initial stage completely subsumes the ten stages. The first part contains four sections: 1. clarifying the contemplation by investigation; 2. from "further knowing the past" onward, clarifying the contemplation of reality as it is; 3. from "the bodhisattva's right mindfulness" onward, the characteristics of the benefit of the completed contemplation; 4. from "this is called" onward, concluding with the name of the contemplation. The first section has three parts: first, adducing ten dharmas as the objects of contemplation; second, from "one should contemplate like this" onward, interrogating and refuting through principle to reveal the true principle of the pure life; third, from "one should thus" onward, concluding. Why contemplate only with reference to ten dharmas? Because they subsume all dharmas in brief: body, speech, and mind are conditioned fruits, and the three karmas are their causes; the Buddha and Dharma are supramundane fruits, and the Saṃgha and precepts are their causes. Furthermore, when renunciants cultivate supramundane practice, they must rely on these ten dharmas to accomplish the pure life: the Triratna and the precepts are the four spheres of unwavering confidence, which are what is believed and entered; body, speech, and mind are the faculties capable of cultivation, which are what can believe and can enter; the three karmas are facing objects, which are the practices cultivated and accomplished. Now, inquiring as to which dharma this pure life resides in, since it cannot be found, the marks are extinguished and principle is revealed—only then is it the true pure life. Therefore, the text interrogates only the pure life in relation to these ten dharmas, and does not interrogate other dharmas. The text has two parts: first, examining and establishing through principle; second, from "if the body is..." onward, provisionally granting and refuting to reveal its falsity. Moreover, the first is general and the latter specific; the first is brief and the latter extensive. Here, interrogating and investigating the ten dharmas constitutes ten parts. First, "if the body is the pure life" establishes the proposition. Below, it interrogates through principle: since brahma- [in brahmacarya] is pure, and the body is impure and defiled, it is not it; this is because the six things, such as the body, apply generally to both defiled and pure dharmas. It merely explains that they are not the pure life with reference to the mutual contradiction between defilement and purity, without refuting the self-nature of those six. The latter four are pure dharmas and conform with the pure life; therefore, it specifically examines and deconstructs them to reveal the true principle. In the body, there are eight phrases. The first is general; the remaining seven are specific: 1. having nothing to follow as a standard and not being a supramundane dharma; 2. being sustained and formed by food and drink; 3. billows of foul vapors; 4. possessing the thirty-six substances; 5. defilement by grime and dust; 6. sustaining oneself through wrong livelihood; 7. being bitten and devoured by various worms. According to the Sūtra on the Samādhi of Contemplating the Buddha, when the Buddha was about to attain the Way and Māra came to harass him, the Buddha pointed his white uṣṇīṣa-hair at them, causing the daughters of Māra to see inside their own bodies the sacks of pus, snot and saliva, the roots of the nine orifices, the immature stomach and mature stomach, the winding entrails, and various thriving worms. There were eighty thousand families, with each family having nine hundred million small worms playing and running into the small intestine with their mouths open upward; large worms playing and entering the large intestine with their mouths likewise open, biting and devouring the marrow of the entrails; and worms born in the vessels finer than an autumn hair, extremely numerous. When the women saw this, they vomited immediately, and so forth. Furthermore, in the Hīnayāna it is said that the heads of the worms point inward and their tails point outward, woven together to make human skin. Moreover, because these worms are objects of contemplation, although they actually exist, one sees them only when doing the contemplation of worms, just as white bones are also seen only at the time of contemplation. In the Hīnayāna they are real, in the initial teaching they are empty, and so forth—understand it accordingly. The preceding has only been provisionally granting and refuting; therefore it says, "one should know that the pure life would then be the worms," and so forth. Stated fully, it should say: since worms and so forth are not the pure life, one clearly knows that the pure life is not identical to the body. Just as the body lacks the pure life, the other gates are also like this. Because one accomplishes the pure life in reliance on these, the pure life cannot be found when sought in these ten dharmas, nor can it be found apart from these ten dharmas. Therefore the text below says: "What is the pure life? In what place does the dharma of the pure life reside?" and so forth. Such is its intent; understand it according to the text.