華嚴經探玄記 6.66

6.66

四釋文，內有三：初牒前起後、二「無所依」下正明行相、三「是菩薩住此」下彰行益用。初中四句，初二合標，謂無所有三業體空，無所示現，三業用空。後二開釋，謂開染淨，無縛染空、無脫淨空，釋前體空；下句開釋用空。由此體用染淨俱空，名為寂滅身口意業。欲依此起觀照達深理，故先牒舉。二顯行中四：先明加行智，推相入實觀；二「不生不滅」下明正體智，相盡證實觀；三「菩薩作如是念」下明後得智，依實起相實無礙觀；四以大悲隨相攝化觀，由是即實之相，故唯相亦無過。前中，初三句明唯識無相觀，謂觀所取相空，始無所依、終無所住。何以知境空無依住？以隨心住故。此明正住唯識觀，此即依識遣妄境也。《辨中邊論》云「依識有所得，境無所得生。」舊論云「由依唯識故，境無體義成。」此之謂也。次明識體無生觀。無量心等者，觀能取心性，同一切所取法性，同無性相。等猶同也。此是依無塵以遣識。《辨中邊論》云「依境無所得，識無所得生。」舊論云「以塵無有故，本識則不生。」此之謂也。示現無相相者，印前所取空，謂無相之相現前故也。深無底者，印能取識空，以識空為本，識盡故無底也。如如性者，雙印二空，謂心如境如，同一真性。雖於如中，無相可起，名離業報。然此加行能起正證，故云善方便出生離生。離生則是證位，謂總結前加行有起證功能。自下第二明正證智，謂境智相如之理，不為生滅所遷，故云不生滅；泯同真理，故云涅槃等。此明不有，不有即是不無，故云非有說有。有無既，絕言猶無起，故云言語道斷。簡證異比，謂世智有依住，此中無倚，故云離一切等也。自下顯證益，有五句：一增善益，由證真故，令先所起善極倍增長，故云長養等也。初剎那無流智起，則更受薰成，令其增益故也。二明斷障益，謂順證名入，捨妄名離，斷煩惱障種名無縛，害所知障種名無著。三證真益，謂證昔未證之真理。四超位益，謂過世間也。五起智益，謂由此證理，能起後智分別世法。第三明後得智中二：初明以理會事方便思求；二「菩薩解如是」下明理事無礙，彰如實正解。先總、次別。別中八句：初解世寂滅，知妄體空；二解佛深法，知真離相；三染淨雙融，故等無別；四即染恒淨，世入佛法；五不染而染，佛法入世；六染淨門別故不雜，謂全體即淨而不失染、舉體則染而不失淨，是謂染淨不二而二；七釋不雜義，以世法虛故不待壞、不礙存，以不待壞故未曾不即佛法、以不礙存故未曾雜於佛法，故云世法不壞；八以佛法真故，不可破、不礙隨，不礙隨故未曾不則世法、不可破故未曾雜世法，故云佛法真實等也。又釋：佛法雖入世間，不為世法所壞。何以故？以真實法界不可壞故。問：若爾，何以不言世法入佛法，世法亦不壞耶？答：以世法入佛法，可有壞盡，故不論也。以真妄不齊，故如此也。所以如此蹂蹋染淨，為欲常於世間攝化，而恒住涅槃故。下大悲攝生而不乖觀理者，是此法也。第四大悲觀中有五：初安住三世等，明依理起悲；二建攝生志；三以己愍物；四自誡不捨；五對緣正救。第二中五句：一我不成生誰成者，化令成善；二調離惡業；三寂滅煩惱；四喜得因成；五淨得果滿。三以己愍物中，是一句顯己所解；後正愍物苦有二：先明具諸重苦、二「不離三障」下無解脫樂。前中，法、喻、合。法中見生受苦是現苦，趣危徑是當苦，此是苦果。煩惱纏，是苦因。合法中，恩愛繫是苦因，在生死等是苦果。此四惡趣義（云云）。其閻羅王，依諸聖教說有五種：一是地獄趣攝，如《瑜伽》第二說；二是鬼趣攝，如《瑜伽．菩薩地》說，更有經文未見；三非二趣攝，如此經文，別有閻羅王趣故；四是變化作，如《觀佛三昧經》第五說，及《二十唯識論》等說；五是菩薩作，如《瑜伽》第七十七云「炎魔名法王。為作益，為作損，應言唯作益。」故知是菩薩也。又《正法念經》中，閻羅王為罪人說偈言：「汝得人身不修道，如至寶所空手歸。汝今自作還自受，叫喚苦者欲何為。」問：此王為斷中有眾生？為斷本有眾生？答：斷本有眾生，以中有不在地獄中故。無解脫樂中，初明有障，謂不離煩惱業苦為三障，下明無脫。文有三對：一無脫因，謂癡闇是有障，不見真明是無治；二無解脫果，謂無窮生死是有障，不得脫亦無治；三成前二，謂初明有障，不覩正道明無治。

Fourth, in explaining the text, within there are three parts: first, restating what precedes to introduce what follows; second, from 'without reliance' onward, directly clarifying the active aspects of practice; third, from 'this bodhisattva abiding in this' onward, revealing the benefits and functions of the practice. In the first part there are four phrases. The first two jointly specify [the themes], meaning that non-existence refers to the emptiness of the essence of the three karmas, while lack of manifestation refers to the emptiness of the function of the three karmas. The latter two unpack and explain: that is, unpacking defilement and purity—the absence of bondage is the emptiness of defilement, and the absence of liberation is the emptiness of purity—explaining the aforementioned emptiness of essence; the following phrase unpicks and explains the emptiness of function. Because essence and function, defilement and purity are both empty, it is named the cessation of the karmas of body, speech, and mind. Wishing to rely on this to arouse contemplative illumination and fathom the profound principle, it is therefore first cited. In the second part, revealing practice, there are four: first, clarifying the preliminary wisdom, the contemplation that investigates characteristics and enters reality; second, from 'neither arising nor ceasing' onward, clarifying the fundamental wisdom, the contemplation wherein characteristics are exhausted and reality is realized; third, from 'the bodhisattva makes this thought' onward, clarifying the subsequent wisdom, the contemplation of unobstructedness wherein characteristics are aroused based on reality, yet there is reality; fourth, the contemplation of gathering and transforming [beings] in accord with characteristics by means of great compassion—since these are characteristics identical with reality, there is no fault in having only characteristics. In the first of these, the first three phrases clarify the contemplation of consciousness-only and signlessness: that is, contemplating that the characteristics of the grasped are empty, having no reliance at the beginning and no abode at the end. How is it known that objects are empty and without reliance or abode? Because they abide in accord with the mind. This clarifies right abiding in the contemplation of consciousness-only; this is relying on consciousness to dispel deluded objects. The Madhyāntavibhāga says: 'Relying on the apprehension of consciousness, the non-apprehension of objects arises.' The older treatise says: 'Because one relies on consciousness-only, the meaning of objects lacking essence is established.' This is what it means. Next, clarifying the contemplation of the non-arising of the essence of consciousness. Regarding 'the immeasurable mind, etc.': contemplating that the nature of the grasping mind is identical to the dharmatā of all grasped dharmas, both alike in being signless without intrinsic nature. 'Alike' (等) means identical. This is relying on the absence of sensory objects to dispel consciousness. The Madhyāntavibhāga says: 'Relying on the non-apprehension of objects, the non-apprehension of consciousness arises.' The older treatise says: 'Because sensory objects do not exist, the fundamental consciousness does not arise.' This is what it means. 'Manifesting the sign of signlessness' seals the preceding emptiness of the grasped, meaning that the sign of signlessness becomes manifest before one. 'Profound and bottomless' seals the emptiness of the grasping consciousness; since consciousness's emptiness is the basis, because consciousness is exhausted, it is bottomless. 'The nature of suchness' mutually seals both emptinesses, meaning that the mind is such and the object is such, identical in the single true nature. Although within suchness no signs can arise—named being free from karma and retribution—yet this preliminary practice can arouse true realization; hence it says, 'through skillful upāya, producing liberation from birth.' Liberation from birth is indeed the stage of realization, meaning it summarizes the preceding preliminary practice as having the function of arousing realization. From this point down, the second part clarifies the wisdom of true realization: that is, the principle wherein object and wisdom are mutually such-like is not moved by arising and ceasing, hence it says 'neither arising nor ceasing'; obliteration identical with true principle, hence it says 'nirvāṇa, etc.' This clarifies non-existence; non-existence is precisely non-nonexistence, hence it says 'speaking of existence where there is no existence.' Since existence and non-existence are both cut off, words likewise do not arise; hence it says 'the path of language is cut off.' Distinguishing realization from inference: worldly wisdom has reliance and abiding, whereas herein there is no reliance; hence it says 'free from all, etc.' From this point down, revealing the benefits of realization, there are five phrases: 1. The benefit of increasing goodness: due to realizing the real, it causes the good previously aroused to increase exceedingly, hence it says 'nurturing, etc.' When the untainted wisdom of the first kṣaṇa arises, it further receives perfuming and perfection, causing it to increase. 2. Clarifying the benefit of severing hindrances: conforming to realization is called entering, relinquishing delusion is called departing; severing the seeds of the affliction hindrance is called absence of bondage, destroying the seeds of the hindrance to the knowable is called absence of attachment. 3. The benefit of realizing the real: realizing the true principle not realized in the past. 4. The benefit of transcending stages: surpassing the worldly. 5. The benefit of giving rise to wisdom: due to realizing this principle, one is able to arouse subsequent wisdom to differentiate worldly dharmas. In the third part, clarifying subsequent wisdom, there are two: first, clarifying the thoughtful seeking via upāya that harmonizes phenomena with principle; second, from 'the bodhisattva understands thus' onward, clarifying the non-obstruction of principle and phenomena, revealing right understanding in accord with reality. First generally, then specifically. In the specific, there are eight phrases: 1. Understanding worldly cessation, knowing that the essence of delusion is empty. 2. Understanding the profound Dharma of the Buddha, knowing that the real is free from signs. 3. Defilement and purity are mutually interpenetrating, hence equal and without distinction. 4. Directly defiled yet constantly pure, the worldly enters the Buddha Dharma. 5. Undefiled yet defiled, the Buddha Dharma enters the world. 6. Defilement and purity have distinct approaches and are therefore unmixed: that is, the entire essence is pure without losing defilement, and the whole essence is defiled without losing purity; this is called defilement and purity being non-dual yet dual. 7. Explaining the meaning of unmixed: because worldly dharmas are insubstantial, they do not wait to be destroyed and do not obstruct their subsistence; because they do not wait to be destroyed, they are never not identical with the Buddha Dharma; because they do not obstruct subsistence, they are never mixed with the Buddha Dharma; hence it says 'worldly dharmas are not destroyed.' 8. Because the Buddha Dharma is real, it cannot be broken and does not obstruct conforming; because it does not obstruct conforming, it is never not worldly dharmas; because it cannot be broken, it is never mixed with worldly dharmas; hence it says 'the Buddha Dharma is real, etc.' Another explanation: although the Buddha Dharma enters the world, it is not destroyed by worldly dharmas. Why? Because the real dharmadhātu cannot be destroyed. Question: If so, why does it not say that when worldly dharmas enter the Buddha Dharma, worldly dharmas are also not destroyed? Answer: Because when worldly dharmas enter the Buddha Dharma, they can be destroyed and exhausted, and thus it is not discussed. Because the real and the deluded are not equal, it is like this. The reason for thus trampling through defilement and purity is the wish to constantly gather and transform [beings] in the world while constantly abiding in nirvāṇa. That great compassion below gathers beings without deviating from contemplating the principle is precisely this dharma. In the fourth contemplation of great compassion, there are five: 1. Abiding in the three times, etc., clarifying the arising of compassion based on principle; 2. establishing the resolve to gather beings; 3. pitying beings through oneself; 4. self-admonition not to abandon them; 5. directly rescuing them when confronting conditions. In the second part, there are five phrases: 1. 'If I do not bring beings to completion, who will?': transforming them to bring about good; 2. subduing them to abandon evil karma; 3. bringing afflictions to cessation; 4. delighting in the completion of causes; 5. purity through the fulfillment of fruits. In the third part, pitying beings through oneself, there is one phrase revealing what one has understood; thereafter, directly pitying the suffering of beings has two parts: first, clarifying their possession of various heavy sufferings; second, from 'not being free from the three hindrances' onward, their lack of the joy of liberation. In the former, there are dharma, metaphor, and application. In the dharma, seeing beings undergoing suffering is present suffering, heading toward dangerous paths is future suffering; these are the fruits of suffering. Entanglement by afflictions is the cause of suffering. In the application to the dharma, being bound by affectionate attachment is the cause of suffering, and being in saṃsāra, etc., is the fruit of suffering. The meaning of the four evil destinies is as discussed elsewhere. Regarding King Yama, according to the various holy teachings, five kinds are explained: 1. subsumed under the hell destiny, as explained in the second fascicle of the Yogācārabhūmi; 2. subsumed under the ghost destiny, as explained in the 'Bodhisattvabhūmi' of the Yogācārabhūmi, and further scriptures not yet seen; 3. not subsumed under either of the two destinies, as in the text of this sūtra, because there is separately a King Yama destiny; 4. an emanation, as explained in the fifth fascicle of the Guanfo sanmei jing and in the Viṃśatikā-vijñaptimātratāsiddhi, etc.; 5. a bodhisattva, as the seventy-seventh fascicle of the Yogācārabhūmi says: 'Yama is named the Dharma King. Does he bring benefit, or does he bring harm? It should be said that he solely brings benefit.' Thus one knows he is a bodhisattva. Moreover, in the Saddharmasmṛtyupasthāna Sūtra, King Yama speaks a verse to wrongdoers: 'Having obtained a human body, you did not cultivate the path, / like reaching a treasure site and returning empty-handed. / Now having acted yourself, you suffer it yourself in return; / crying out in agony, what do you wish to achieve?' Question: Does this king judge beings in the intermediate existence (antarābhava), or does he judge beings in basic existence (mūlabhava)? Answer: He judges beings in basic existence, because the intermediate existence is not in the hells. In the lack of the joy of liberation, first it clarifies having hindrances, meaning not being free from affliction, karma, and suffering as the three hindrances; below, it clarifies the absence of liberation. In the text there are three pairs: 1. Lack of the cause of liberation: delusion and darkness are having hindrances, not seeing true illumination is lacking the antidote; 2. lack of the fruit of liberation: endless saṃsāra is having hindrances, not obtaining liberation is also lacking the antidote; 3. completing the former two: the beginning clarifies having hindrances, while not beholding the right path clarifies lacking the antidote.