華嚴經探玄記 6.56

6.56

四釋文，釋內有二：先標行顯意、後從「菩薩成就如是精進」下對緣辨相。又亦前是當位行體、後是難行能行淨治此行。前中二，先標行、後「菩薩復作是念」下顯意。前行中二，先行體、二「彼菩薩」下明離過。前中，初句總、餘九別。別中，過凡名勝；二越小名最；三修善行極名第一；四化他行極名大；五離過行極名妙；六上能過下名上；七下不能加名無上；八下不能齊名無等；九過下同上名無等等。二離過行中，離大小煩惱，通有十種，如文（云云）。上是被甲精進，亦名勤勇精進。二顯意中，初不欲惱生顯其所離、後正顯所為。此中有二十句，分三：初三為斷惑、次七為知所化攝生、後十為知法理。初中，初句伏離現行、次句正害種子、後句離殘習氣知所化中。初一總、餘六別。別中，初二知染過，一知苦報轉、二知惑集因；後四知受法之器，一樂欲多門、二分齊差別、三根有利鈍、四心所念異。三為知法中，初句總、餘九別。別中，初四為知佛理法，一知如來藏具恒沙功德不空實性、二知如來藏在染當相平等、三約因位前後三際不殊、四在果淨位亦無生平等。又此三亦是三種佛性，初約自性住、次約引出、後至得果。又初是《地論》中自性無生、次數差別無生、三佛果作業無生。次二為證果法，初句標、下句釋，謂以一巧智門廣攝佛果之法。次二欲知佛果大用法，一知佛無盡神通德；二知佛權實智慧德，方便是權也。後一句知佛教法。又亦得初四約加行、次二約正體、後三約後得。又此二十句中，初三約自利、後約利他。利他中，初七知所化器、次九知化法藥、後一正以法授機，可知。第二對緣難行顯行堅固，於中有二：初假舉重苦以要問顯行，先二問，後兩答；二假以塵海令數要顯，亦先問後答。答中二：初令他免苦利、後自他成果益。此上亦是《攝論》中難壞精進，《瑜伽》中無厭足精進。

Fourth, interpreting the text. Within the interpretation are two: first, marking the practice to reveal its intent; next, from “bodhisattvas accomplish such vigor” downward, discerning the characteristics in relation to conditions. Furthermore, the former is the essence of practice at the present stage; the latter is being able to practice what is hard to practice and purely cultivating this practice. In the former are two: first, marking the practice; next, from “the bodhisattva further reflects thus” downward, revealing the intent. In the former practice are two: first, the essence of the practice; second, from “that bodhisattva” downward, clarifying freedom from faults. In the former: the first phrase is general; the remaining nine are specific. Among the specific: surpassing the ordinary is termed superior; second, exceeding the small is termed supreme; third, cultivating wholesome practices to the utmost is termed foremost; fourth, transforming others to the utmost is termed great; fifth, leaving faults behind to the utmost is termed subtle; sixth, that the higher can surpass the lower is termed high; seventh, that the lower cannot surpass it is termed unsurpassed; eighth, that the lower cannot equal it is termed unequaled; ninth, surpassing the lower and equaling the higher is termed unequaled and equal. Second, in the practice of leaving faults behind: leaving behind gross and subtle afflictions, there are ten kinds in all, as in the text (and so on). The above is armor-donning vigor, also named courageous vigor. Second, in revealing the intent: first, not desiring to torment sentient beings reveals what is to be abandoned; next, it directly reveals what is to be done. Herein are twenty phrases, divided into three: the first three are for severing delusions; the next seven are for knowing those to be transformed and gathering sentient beings; the last ten are for knowing the principle of dharmas. In the first: the first phrase subdues and separates from active manifestations; the next phrase directly slays seeds; the last phrase separates from residual habits. Within knowing those to be transformed: the first one is general; the remaining six are specific. Among the specific: the first two know the faults of defilement—first, knowing the revolving of painful retribution; second, knowing the accumulating cause of delusions; the latter four know the vessels for receiving the Dharma—first, inclinations having many gates; second, differences in capacity; third, faculties having sharpness and dullness; fourth, differences in what the mind thinks of. Third, in knowing dharmas: the first phrase is general; the remaining nine are specific. Among the specific: the first four are for knowing the Buddha's principle and dharmas—first, knowing that the tathāgatagarbha possesses merits as numerous as the sands of the Ganges, its un-empty real nature; second, knowing that the tathāgatagarbha in defilement is equal in its present aspect; third, based on the causal stage, the three times before and after are not different; fourth, in the purified stage of the fruit, it is also unarisen and equal. Furthermore, these three are also the three kinds of buddha-nature: first, based on dwelling in self-nature; next, based on drawing forth; finally, reaching the attainment of the fruit. Furthermore, the first is the unarisen self-nature in the Daśabhūmika-śāstra; the second is the unarisen variety of numbers; the third is the unarisen karmic activity of the Buddha fruit. The next two are for realizing the dharmas of the fruit: the first phrase marks it, and the lower phrase explains it, meaning that with one gate of skillful wisdom, it broadly gathers the dharmas of the Buddha fruit. The next two are the desire to know the great, functional dharmas of the Buddha fruit: first, knowing the Buddha's inexhaustible virtue of spiritual powers; second, knowing the Buddha's virtue of expedient and real wisdom, upāya being the expedient. The last single phrase is knowing the Buddha's teaching. Furthermore, the first four can also be applied to applied-effort; the next two to the fundamental [wisdom]; the last three to subsequent [wisdom]. Furthermore, among these twenty phrases: the first three concern the benefit of oneself; the latter concern the benefit of others. Within the benefit of others: the first seven know the vessel of those to be transformed; the next nine know the Dharma medicine for transformation; the last one directly confers the Dharma upon the faculty, which can be understood. Second, facing conditions and practicing what is hard, revealing the firmness of practice; therein are two: first, hypothetically positing severe suffering with essential questions to reveal the practice—first two questions, then two answers; second, hypothetically using an ocean of dust-motes to require counting, to reveal it, likewise first questioning and then answering. In the answer are two: first, the benefit of causing others to avoid suffering; next, the benefit of oneself and others accomplishing the fruit. The above is also the unbreakable vigor in the Mahāyāna-saṃgraha, and the insatiable vigor in the Yogācāra[-bhūmi].