華嚴經探玄記 6.61

6.61

四釋文。釋內由修觀離癡習止息亂。梁《攝論》云「諸菩薩於諸位中常修二行：一不顛倒、二不散亂。」是此行也。文中三：初是現法樂住禪；二「是菩薩成就寂靜」下引生功德禪；三「菩薩聞此」下利益眾生禪。初中二：先總、後別。前中十一句：初二句標二章，謂初句標離亂、後句標離癡。次八句歷法通辨，相從為四：初一約所受持；次二約流轉受身，此是悲願留惑受身故不癡亂。下六地云死有二種作：一以不知故，令後生相續者，是約凡夫說也。又《大集經》云「凡夫受胎，男於母生愛、女於父生愛，是故入胎癡亂也。又在胎內情識分明，出時苦逼遂即昏亂。菩薩異彼，入出俱無癡亂等也。」又《瑜伽》第二云四種入胎：一正知入而不正知住出，謂輪王；二正知入住不正知出，謂獨覺；三俱能正知，謂菩薩，四俱不正知，謂所餘有情。次三約修道起行，可知。後二約覺離魔事，以修止觀時多為魔邪鬼等惱亂，是故辨之，如《起信疏》中（云云）。下一句結多劫修也。第二別辨中二：先明離癡、後明離亂。前中，初牒前；「於無」下顯後，於中，先由離癡闇聞法不忘、二「何以」下釋成。前中三：初總、二「所謂」下別、後「菩薩聞此」下結。別中，十七句法：一體深、二相妙，此二理法；三具德、四多德，此二行法；五教法、六因法、七果法、八欲願法，九處世離染法、十巧分別於世法，此二智法；十一所知普遍名廣法、十二所知多門名無量、十三明了剖折法、十四真通名共、十五俗別不共、十六因位所知有限量法、十七果位所知無分限法。下結，由離癡闇，雖聞多法經久不忘。下釋中，先徵、後釋。有四句：一不惱他定、二常護正法、三修善不歇、四智慧常行故不忘也。二釋不亂中二：初聞多聲，由無宿障，是故不亂；後「如是等」下聞廣大聲，由善觀察，是故不亂。前中三，先聞六聲、次明十二不亂、後無四障。釋十二中，初八自行不亂、後四利他不亂。前中，一知聲體空，故念不亂。然菩薩於六塵境悉能不亂，以高大聲是動亂中強，是故偏舉。二正定不廢。三所緣不錯。四入理不錯。五檀等常行。六本心不忘，謂習菩提願。七念佛定。八「證真理」下明利他：一將起化智、二正成化事、三化所成益、四觀化事空。雖聞彼聲不廢此等，本所常行，故云不亂也。下釋成所由中，由無四障，謂前二不行惑業兩障、後二尊人重法，故得如是，不為亂也。第二廣聲不亂中二：先總明廣聲不能亂。二釋不亂所由，有三：初尋思方便觀，先觀聲相生滅不停、次觀彼性亦不可得、後觀能聞緣會為聞亦無聞者；二「聞好惡」下明如實離染觀；三「知一切」下明正證法性觀。於中先明相盡，與法性等；後明性，顯此聲非直不能壞亂菩薩正念，乃與菩薩作入法性境，反成長道緣，非是亂心境。《如幻三昧經》中，假以大地為鼓、須彌為槌，於須菩提耳邊一劫打鼓，亦不能令微念心亂。何以故？入空定故。第二引功德中，引成六種功德漸次增長。初明離亂得定、二離癡引智、三定增攝伴、四智增長悲、五定圓無間、六智滿當果。第三益眾生定中三：初益令離亂、二「於一切」下益令離癡此令成因、三「究竟」下益令得果。

Fourth, explaining the text. The explanation is that by cultivating contemplation internally, one leaves behind delusion, and by practicing cessation, one stills distraction. The Liang translation of the Mahāyānasaṃgraha says: "Bodhisattvas in all stations constantly cultivate two practices: first, absence of inversion; second, absence of distraction." It is this practice. Within the text there are three parts: first, the dhyāna of dwelling happily in the present life; second, from "this bodhisattva accomplishes quiescence" downward, the dhyāna of eliciting virtues; third, from "when the bodhisattva hears this" downward, the dhyāna of benefiting sentient beings. Within the first there are two parts: first, general; second, specific. Within the former there are eleven clauses: the first two clauses indicate the two headings—namely, the first clause indicates freedom from distraction, and the latter clause indicates freedom from delusion. The next eight clauses run through the dharmas to discriminate comprehensively, grouped into four: the first one concerns what is maintained; the next two concern transmigration and taking birth, and this is taking birth by retaining defilements through compassionate vows, so that one is not deluded or distracted. The sixth bhūmi below says that dying has two operations: one is causing rebirth to continue due to unknowing, which is said in reference to ordinary persons. Moreover, the Mahāsaṃnipāta Sūtra says: "When ordinary persons undergo conception, a boy conceives love toward the mother and a girl conceives love toward the father; therefore entering the womb is deluded and confused. Furthermore, while within the womb the sense-consciousness is distinct, but upon emerging, oppressed by suffering, it then becomes dim and confused. Bodhisattvas differ from them: both entering and emerging are free of delusion, confusion, and the like." Moreover, the second fascicle of the Yogācārabhūmi says there are four ways of entering the womb: first, entering with right awareness but not dwelling or emerging with right awareness, which refers to cakravartins; second, entering and dwelling with right awareness but not emerging with right awareness, which refers to pratyekabuddhas; third, being able to have right awareness in all cases, which refers to bodhisattvas; fourth, having no right awareness in any case, which refers to other sentient beings. The next three clauses concern cultivating the path and initiating practice, which can be understood. The last two concern awakening to and leaving behind Māra's works, because when cultivating cessation and contemplation one is often disturbed and confused by māras, evil spirits, and the like; therefore this is discriminated, as in the commentary on the Awakening of Faith (and so forth). The following one clause concludes with cultivation over many kalpas. In the second, the specific discrimination, there are two parts: first, clarifying freedom from delusion; second, clarifying freedom from distraction. Within the former, the first re-cites the preceding; from "in non-[arising]" downward shows what follows, within which, first, due to being free from the darkness of delusion, one does not forget when hearing the Dharma; second, from "why" downward explains it. Within the former there are three parts: first, general; second, from "that is to say" downward, specific; third, from "when the bodhisattva hears this" downward, the conclusion. In the specific, there are seventeen clauses on dharmas: first, profundity of essence; second, wondrousness of marks—these two are dharmas of principle; third, possessing virtues; fourth, having many virtues—these two are dharmas of practice; fifth, the dharma of teaching; sixth, the dharma of causes; seventh, the dharma of fruits; eighth, the dharma of aspirations and vows; ninth, the dharma of dwelling in the world free from defilement; tenth, the dharma of skillfully distinguishing worldly dharmas—these two are dharmas of wisdom; eleventh, what is known being omnipresent is called vast dharmas; twelfth, what is known having many gates is called immeasurable; thirteenth, clearly dissecting dharmas; fourteenth, real interpenetration is called shared; fifteenth, conventional distinction is unshared; sixteenth, dharmas known in the causal stage that are limited; seventeenth, dharmas known in the fruition stage that are without demarcation. Below it concludes: due to freedom from the darkness of delusion, although one hears many dharmas, one does not forget them even after a long time. In the explanation below, first there is an inquiry, followed by the explanation. There are four clauses: first, not perturbing the concentration of others; second, constantly protecting the true Dharma; third, cultivating good without rest; fourth, wisdom constantly acting, and therefore one does not forget. Second, within explaining non-distraction, there are two parts: first, upon hearing many sounds, because there are no past obstructions, one is therefore not distracted; later, from "such as these" downward, upon hearing vast sounds, due to good observation, one is therefore not distracted. In the former there are three: first, hearing six sounds; next, clarifying twelve kinds of non-distraction; finally, absence of the four obstructions. In explaining the twelve: the first eight are non-distraction in one's own practice; the latter four are non-distraction in benefiting others. In the former: first, knowing that the essence of sound is empty, therefore mindfulness is not distracted. However, the bodhisattva is capable of not being distracted by any of the six sense objects; because loud sounds are the strongest among disturbances, it is singled out. Second, right concentration is not abandoned. Third, the focal object is not mistaken. Fourth, entering principle is not mistaken. Fifth, constantly practicing dāna and the like. Sixth, not forgetting the original mind, which refers to training in the vow of bodhi. Seventh, concentration on mindfulness of the Buddha. Eighth, from "realizing true reality" downward clarifies benefiting others: first, about to give rise to transforming wisdom; second, properly accomplishing transforming activities; third, benefits accomplished by transformation; fourth, observing that transforming activities are empty. Although one hears those sounds, one does not abandon these, which are what one originally and constantly practices; hence it is called non-distraction. In explaining below the reason for this: because there are no four obstructions—meaning that the former two are the non-operation of the two obstructions of defilement and karma, and the latter two are revering people and esteeming the Dharma—one therefore attains this state and is not distracted. In the second part, non-distraction by vast sounds, there are two parts: first, generally clarifying that vast sounds cannot cause distraction. Second, explaining the reason for non-distraction, there are three: first, contemplation by means of investigative upāya: first observing that the marks of sound arise and cease without ceasing; next observing that their nature is also unobtainable; and finally observing that the capable hearer is an assemblage of conditions forming hearing, and there is also no hearer; second, from "hearing good and bad" downward clarifies the contemplation of leaving defilement in accordance with reality; third, from "knowing that all" downward clarifies the contemplation of directly realizing dharmatā. Within this, first it clarifies that marks are extinguished, being equal to dharmatā; later it clarifies the nature, showing that this sound not only cannot destroy or disturb the bodhisattva's right mindfulness, but also serves as the realm for the bodhisattva to enter dharmatā, inversely becoming a condition that helps develop the path, and is not a realm of a distracted mind. In the Māyopamasamādhi Sūtra, suppose the great earth were made a drum and Mount Sumeru the drumstick, and the drum were beaten beside Subhūti's ear for a kalpa, it still could not cause his mind to be distracted by even a subtle thought. Why? Because he has entered the concentration of emptiness. Second, in eliciting virtues, it elicits and accomplishes six kinds of virtues that gradually increase. First, clarifying that leaving distraction attains concentration; second, leaving delusion elicits wisdom; third, increase of concentration gathers companions; fourth, increase of wisdom enhances compassion; fifth, perfection of concentration is uninterrupted; sixth, fullness of wisdom corresponds to the future fruit. Third, within the concentration of benefiting sentient beings there are three: first, benefiting them by causing them to leave distraction; second, from "in all" downward, benefiting them by causing them to leave delusion, which causes them to accomplish the cause; third, from "ultimately" downward, benefiting them by causing them to attain the fruit.