華嚴經探玄記 6.29

6.29

第四本分中二：先行體、後行相。體中行業不思者，標體顯德，謂此普賢圓融之行具德超情，名不思議。此行不思，總有十種：一廣大故，謂以一切身，於一切處、遍一切時，念念頓修稱法界行，是故此行名不思議。二甚深故，謂此廣大行則是思數，皆無自性則同真如，而彼行相宛然不失，是性起之行，故亦不思。三殊勝故，謂超過餘乘，非下位圖度，故亦不思。四攝位故，謂此在地前，能攝一切前後諸位，名不思。五證理故，謂此行能證不思之理，名不思議。六斷障故，謂此行能頓斷難斷不思之障故。七利他故，謂此行能一念廣利盡窮眾生界，故不思議。八圓融故，謂一行則一切行、一切行則一行，難定量故，名不思議。九重成故，謂此所作，如因陀羅網重重無盡，故不思議。十成果故，謂能成佛不思之果，故亦不思也。所以辨十，欲顯無盡，如下偈中大龍所行等準知。此約圓教辨。若約三乘，則不得作如此釋，以此猶是有漏位故。廣如法界究竟如空者，顯前不思之相。然法界有十，如下說。今舉二門以釋此行，謂行寬名廣、行深曰大。此廣此大皆稱性成，故曰如法界。虛空亦有十義，如下第八地虛空身處說。今亦舉二義：一行能破相證入畢竟法性虛空、故云究竟如空；二行能出生無量愛果，如依空現色，色無盡故，云究竟如空。下釋中，先徵、後釋。以此行是三世諸佛之所行故，是故如此也。又釋：前行業當觀相善，決定不思當真實善，法界當勝善，如空當因善，學三世等當不怯弱，餘同前會釋。

Fourth, within the root section, there are two: first, the essence of practice; second, the characteristics of practice. In the essence, "the karmic practice is inconceivable" indicates the essence and reveals the virtue: that is, this practice of Samantabhadra's perfect interpenetration is endowed with virtues that surpass ordinary thought, hence it is called "inconceivable." This inconceivable practice has ten aspects in all: 1. Being vast and great: with all bodies, in all places, across all times, thought-moment after thought-moment instantly cultivating practices that accord with the dharmadhātu; therefore this practice is called inconceivable. 2. Being profound: this vast and great practice is itself mental activity, entirely lacking self-nature and identical with tathatā, yet its characteristics of practice are clearly not lost; it is practice of the manifestation of the nature, and thus also inconceivable. 3. Being remarkably supreme: surpassing the other vehicles and not to be surmised by lower stages; hence also inconceivable. 4. Embracing the stages: though being prior to the bhūmis, it is able to embrace all preceding and succeeding stages; hence called inconceivable. 5. Realizing principle: this practice is able to realize the inconceivable principle; hence called inconceivable. 6. Severing obstacles: this practice is able to instantly sever inconceivable obstacles that are difficult to sever. 7. Benefiting others: this practice is able in a single thought-moment to broadly benefit the exhaustless realm of sentient beings; hence inconceivable. 8. Perfect interpenetration: a single practice is all practices, and all practices are a single practice; difficult to measure; hence called inconceivable. 9. Multiple accomplishment: what is performed here is multiplied without end like Indra's net; hence inconceivable. 10. Accomplishing the result: being able to accomplish the inconceivable result of buddhahood; hence also inconceivable. The reason ten are distinguished is to reveal inexhaustibility, as should be understood in accordance with the great dragon's practice in the verses below. This is distinguished according to the perfect teaching. If according to the three vehicles, one cannot interpret it in this way, because this would still be a stage with outflows. "Vast as the dharmadhātu and ultimate as empty space" reveals the characteristics of the previously mentioned inconceivability. Now, there are ten kinds of dharmadhātu, as explained below. Here two approaches are brought forward to explain this practice: practice that is broad is called "vast," and practice that is deep is called "great." This vastness and this greatness are accomplished in accordance with nature, hence it is said to be "like the dharmadhātu." Empty space also has ten meanings, as explained below under the space-body of the eighth bhūmi. Here two meanings are also brought forward: 1. The practice can break through signs and realize the ultimate empty space of dharmatā; hence it is called "ultimate as empty space." 2. The practice can give rise to immeasurable agreeable results, just as forms appear based on space, and forms are inexhaustible; hence it is called "ultimate as empty space." In the explanation below, it first questions and then explains. Because this practice is what the buddhas of the three times have practiced, it is therefore like this. Another explanation: The aforementioned karmic practice corresponds to the goodness of contemplating signs; definitely inconceivable corresponds to real goodness; dharmadhātu corresponds to supreme goodness; like empty space corresponds to causal goodness; emulating the three times, etc., corresponds to being undaunted. The rest is the same as the explanation of the previous assembly.