華嚴經探玄記 6.45

6.45

六釋文，中三，謂標、釋、結。釋中二：先略辨離過以明行體、二「菩薩如是」下對緣廣顯堅固行用。初中亦三：先舉淨戒行，謂自持淨戒不染六塵，說此化人成二利行。下顯二意，先明所離、後「但堅持」下明其所為。其所為中，盡不為求世間勝報，為何事耶？為有四種：一為離生死大過患故。煩惱等是苦因，悲苦等是苦果，此是律儀戒所離。二下於眾生不違悲願，故云不負，謂稱本弘誓而救拔，故此攝眾生戒所成。三上順佛意故令歡喜，此是攝善法戒所成。此上是因圓。四為菩提果滿故也。第二對緣廣顯中有三：先明難持能持，則律儀戒；二從「作是念眾生長夜」下明難救能救，則攝生戒；三從「我當捨離」下明難作能作，即攝善戒。前中有六：一非其境逼；二「爾時菩薩」下深見其過；三「是故」下明心堅同佛；四不違方便而內心逾堅；五「不為」下釋顯堅相，於中先順釋、「寧捨」下返釋；六「自見佛」下舉輕況重，謂從自昔初發心來名見佛來，中間至今未曾起想是舉輕也，何況從事是況重也，謂想尚不起況有形事，下返結其無。二明攝生戒，中三：初念眾生為欲所縛；二「我今」下建志，標其所作饒益；三「觀一切佛」下依標順理以法正益。前中五句：一未得思求名憶念、二創見纏染名貪著、三得已深味名愛樂、四久處不捨名常流、五於後不厭名永沒莫能出也。二標意作益中二：先標所作、後「何以」下釋顯其意。前中三：先立地前淨戒、二令得地上不退、三成菩提涅槃果。下釋中，先徵意他人有惡；「於己何急」下釋，此是我業，謂令眾生立於淨戒乃至涅槃，是諸菩薩家業法爾，是故應作。三世諸佛本在因時亦同作此，安人淨戒乃至涅槃，故云離諸非行。下傷己不及、行之太晚。由我無知昔來不作、今始方為，猶恨遲耳。三依標順益中亦三：初總明得平等法為說除倒；二「不離眾生」下辨釋倒相即是平等；三「悟一切法」下明觀解之益。第二中，眾生是依他緣起性，顛倒是妄想所執性，謂依似執實，不離生有倒；依執似起，不離倒有生。二倒能起生，倒內無生；生能起倒，生內無倒。三倒從生起而非生，生從倒有而非倒。四即生非倒，倒非內；離生無倒，倒非外。五生亦爾，相依相奪俱非內外。「空無所有」下，類餘一切法，皆是虛妄不實。三觀益中，先自知之益、「未度」下化他益。於中九句：一令度苦、二令脫集、三授與戒學、四與定學、五與慧學、六令離麁惑、七細習亦盡故云清淨、八令得涅槃、九得菩提。第三攝善戒中五：一起願心修善，上順故令佛喜。二出所喜事，成就佛因，安住佛果。三成觀解，謂覺眾生平等，了法亦空。四遠離染障，於中離惡是捨業障，餘是煩惱。五成就淨德，初句是因；「悉得」下成果，初得教智、後空慧是證智。

Sixth, in explaining the text, there are three [parts]: the heading, the explanation, and the conclusion. In the explanation there are two [parts]: first, briefly distinguishing freedom from faults to clarify the essence of practice; second, from 'The bodhisattva thus...' onwards, extensively revealing the firm function of practice in relation to conditions. In the first [part] there are also three: first, bringing up the practice of pure precepts, meaning that by upholding the pure precepts oneself without being defiled by the six sense objects, one explains this to transform others and accomplishes the practice of the two benefits. Below, two intentions are revealed: first clarifying what is relinquished, and then from 'only firmly upholding' onwards clarifying that for the sake of which [the precepts are observed]. Regarding that for which [they are observed], none of it is for seeking supreme worldly rewards; for the sake of what then? It is for four kinds [of reasons]: First, for the sake of departing from the great perils and afflictions of saṃsāra. Afflictions and the like are the causes of suffering, while sorrow, suffering, and the like are the fruits of suffering; this is what is relinquished by the precept of restraint. Second, below, it does not contravene the compassionate vows toward sentient beings, hence it says 'not failing [them]'; that is to say, saving them in accord with the original vast vow; thus this is accomplished by the precept of gathering sentient beings. Third, above, it accords with the Buddha's intention and thus causes joy; this is accomplished by the precept of gathering wholesome dharmas. The above is the perfection of the cause. Fourth, it is for the sake of fulfilling the fruit of bodhi. In the second [part], extensively revealing in relation to conditions, there are three: first, clarifying that which is difficult to uphold and yet can be upheld, which is the precept of restraint; second, from 'making this thought: sentient beings in the long night...' onwards, clarifying that which is difficult to save and yet can be saved, which is the precept of gathering sentient beings; third, from 'I should relinquish...' onwards, clarifying that which is difficult to perform and yet can be performed, which is the precept of gathering wholesome [dharmas]. In the first [section] there are six: 1. not being coerced by those sense realms; 2. from 'At that time the bodhisattva...' onwards, deeply seeing their faults; 3. from 'Therefore...' onwards, clarifying that the mind is firm, identical to the Buddha; 4. not contravening upāya while the inner mind becomes ever firmer; 5. from 'not for...' onwards, explaining and revealing the aspects of firmness, wherein it first explains affirmatively, and then from 'would rather relinquish...' onwards explains negatively; 6. from 'since seeing the Buddha...' onwards, bringing up the minor to illustrate the major; that is to say, from one's own initial arising of the mind [for bodhi] in the past, it is called 'since seeing the Buddha'; that in the interim until now not even a thought has arisen brings up the minor, while how much less so engaging in the deed illustrates the major; meaning that when even thoughts do not arise, how much less could there be physical deeds; below it concludes negatively regarding their non-existence. Second, clarifying the precept of gathering sentient beings, there are three [parts]: first, being mindful that sentient beings are bound by desire; second, from 'I now...' onwards, establishing resolve, indicating the benefit to be done; third, from 'contemplating all buddhas...' onwards, according with principle in dependence on the indication to rightly benefit with the Dharma. In the first [part] there are five phrases: 1. seeking and desiring what has not yet been attained is called 'recollection'; 2. being entangled and defiled upon first seeing is called 'covetous attachment'; 3. deeply relishing what has already been attained is called 'loving relish'; 4. dwelling long without letting go is called 'constant flowing'; 5. afterwards not feeling revulsion is called 'perpetually submerged and unable to emerge'. In the second [part], indicating the intention to effect benefit, there are two: first, indicating what is performed, and then from 'Why is this?' onwards, explaining and revealing its intention. In the first [division] there are three: 1. establishing the pure precepts prior to the bhūmis; 2. causing them to attain non-retrogression above the bhūmis; 3. accomplishing the fruits of bodhi and nirvāṇa. In the explanation below, it first investigates the intention [regarding] others having evil; from 'What urgency is there for oneself?' onwards it explains: this is my task; meaning that causing sentient beings to abide in pure precepts up to nirvāṇa is the intrinsic nature (dharmatā) of the family heritage of all bodhisattvas; therefore it should be done. All buddhas of the three times, when originally on the causal stage, likewise performed this together, settling people in the pure precepts up to nirvāṇa, hence it says 'departing from all wrongful practices'. Below, one laments one's own inadequacy, that one practiced it too late. Because of my ignorance I did not do it in the past and only now begin to do so, still regretting it is late. In the third [part], according with benefit in dependence on the indication, there are also three: first, generally clarifying that attaining the equal Dharma, one preaches it to eliminate inversions; second, from 'not separated from sentient beings' onwards, distinguishing and explaining that the characteristics of inversion are themselves equality; third, from 'awakening to all dharmas' onwards, clarifying the benefit of contemplative understanding. In the second [division], sentient beings are of the dependent nature (paratantra-svabhāva); inversions are of the imaginary nature (parikalpita-svabhāva); meaning that relying on the semblance one grasps reality, so inversion is not separate from [sentient] beings; relying on the grasping the semblance arises, so [sentient] beings are not separate from inversion. Second, inversion can give rise to beings, yet within inversion there are no beings; beings can give rise to inversion, yet within beings there is no inversion. Third, inversion arises from beings yet is not beings; beings exist from inversion yet are not inversion. Fourth, being identical to beings it is not inversion, so inversion is not internal; separated from beings there is no inversion, so inversion is not external. Fifth, beings are also like this; mutually dependent and mutually negating, both are neither internal nor external. From 'empty and having nothing...' onwards, it analogizes the rest of all dharmas, which are all false, illusory, and un-real. In the third [part], the benefit of contemplation, there is first the benefit of knowing for oneself, and from 'those not yet crossed over' onwards, the benefit of transforming others. Therein are nine phrases: 1. causing them to cross over suffering; 2. causing them to be freed from origin; 3. conferring the training in morality; 4. giving the training in concentration; 5. giving the training in wisdom; 6. causing them to depart from coarse afflictions; 7. that subtle habit-energies are also exhausted, hence it says 'purity'; 8. causing them to attain nirvāṇa; 9. attaining bodhi. In the third [section], the precept of gathering wholesome dharmas, there are five: 1. giving rise to the mind of vow to cultivate goodness, which, through according upward, causes the buddhas to rejoice; 2. presenting that which is rejoiced in: accomplishing the causes of buddhahood and abiding securely in the fruit of buddhahood; 3. accomplishing contemplative understanding, meaning awakening to the equality of sentient beings and comprehending that dharmas are also empty; 4. being far removed from defiling hindrances, wherein departing from evil is relinquishing the karmic hindrance, and the rest are afflictions; 5. accomplishing pure virtues: the initial phrase is the cause; from 'all attain...' onwards is the fruit, first attaining the wisdom of the teachings, and later empty wisdom is the wisdom of realization.