華嚴經探玄記 6.25

6.25

第三宗趣者，有三：一明約三乘寄位法、二明別行法、三一乘普賢行位法。初中諸聖教散說多門，統收有十：一因果二度中是因度位；二七阿僧祇中地前三內第二精進行僧祇攝；三地前四行中成破虛空器三昧行；四法身四德了因中成樂德了因種；五地前方便四人中是第三十行人也。此上並如梁《攝論》等說。六六慧中是第二思慧位；七六忍中是行忍；八六種姓中是性種性攝。此上並如《本業經》等說。九三持中是行方便持攝，如《瑜伽》、《地持》說。十地前除四障中是第三伏除聲聞畏苦、使得銀輪王報、王三天下。第二明其別行者，《仁王經》第二性種性位有十心，謂觀身、受、心、法、不淨、苦、無常、無我。三善根則施、慈、慧。三意止，謂過去因忍、現在因果忍、未來果忍。已過我人知見、眾生等想，及外道倒想所不能壞。《本業經》亦同。又行有二種：一通，謂信等十行；二別，謂此十度，此中明別非通。別中復二：一因；二果，此中明因波羅蜜也。此並約三乘教中寄法顯行。第三就圓教明普賢行者，則此十行中具攝前後諸位中行一切皆盡，是故此位滿際則至究竟位。如第十行滿云「入因陀羅網法界自在成就如來無礙解脫，為人中雄，大師子吼，為法輪王轉無礙法輪」等。解云：此是究竟中菩薩，猶非是佛，以果分當不可說故。

Third, as for the doctrinal purport, there are three [aspects]: first, explaining it according to the method of lodging the stages within the three vehicles; second, explaining the method of distinct practices; third, the method of the stages of Samantabhadra's practice in the One Vehicle. In the first, the various sacred teachings explain many approaches scattered throughout, which can be gathered into ten: 1. Within the two pāramitās of cause and fruit, this is the stage of the causal pāramitā. 2. Among the seven asaṃkhyeyas, it is subsumed under the second asaṃkhyeya of vigorous practice among the three prior to the bhūmis. 3. Among the four practices prior to the bhūmis, it accomplishes the practice of the samādhi that shatters the vessel of space. 4. Among the revealing causes (vyañjaka-hetu) of the four virtues of the dharmakāya, it accomplishes the seed of the revealing cause for the virtue of bliss. 5. Among the four kinds of persons of upāya prior to the bhūmis, it is the third, the person of the ten practices. All the above are as explained in the Liang translation of the Mahāyānasaṃgraha and so forth. 6. Among the six wisdoms, it is the second stage of reflective wisdom (cintā-mayī). 7. Among the six patiences, it is the patience of practice. 8. Among the six gotras, it is subsumed under the gotra of nature (gotra-bhūmi). All the above are as explained in the Benye jing and so forth. 9. Among the three dhāraṇīs, it is subsumed under the dhāraṇī of practical upāya, as explained in the Yogācārabhūmi and the Bodhisattvabhūmi. 10. Among the removal of the four hindrances prior to the bhūmis, it is the third: subduing and removing the śrāvaka's fear of suffering, enabling the attainment of the retribution of a silver-wheel-turning king who rules over three continents. Second, explaining its distinct practices: the second stage of the gotra of nature in the Renwang jing has ten minds, namely contemplating the body, feeling, mind, and dharmas, along with impurity, suffering, impermanence, and non-self; the three roots of wholesomeness, namely giving, benevolence, and wisdom; and the three applications of mindfulness, namely patience regarding past causes, patience regarding present causes and fruits, and patience regarding future fruits. It has already transcended notions of self, person, knower, seer, sentient being, and so forth, and cannot be destroyed by the inverted notions of non-Buddhists. The Benye jing is also the same. Furthermore, practices are of two kinds: first, general, referring to the ten practices of faith and so forth; second, distinct, referring to these ten pāramitās; here it explains the distinct, not the general. Within the distinct there are again two: first, causal; second, fruitional; here it explains the causal pāramitās. All of these lodge the Dharma to reveal the practices according to the teaching of the three vehicles. Third, explaining Samantabhadra's practice according to the Perfect Teaching: these ten practices fully subsume all the practices in the preceding and succeeding stages without exception; therefore, when this stage reaches fulfillment, it arrives at the ultimate stage. As it is said upon the completion of the tenth practice: 'Entering the unimpeded liberation of the Tathāgata accomplished through mastery of the Indra's net dharmadhātu, becoming a hero among men, roaring the great lion's roar, and turning the unimpeded dharmacakra as a dharmacakra king,' and so forth. Explanation: This refers to a bodhisattva in the ultimate [reach of practice], who is still not a Buddha, because the fruitional division is properly ineffable.