華嚴經探玄記 6.70

6.70

釋內有三：初自分行中修無著行；二「菩薩於諸佛國」下勝進行中修；三「於一念」下明成滿行中修。前中二：初明大智行，彰自利無著；二「菩薩如是觀真」下明大悲行，顯利他無著。前中三：先見淨不染、二覩穢不嫌、三雙釋前二。初中二：先別釋、後「此菩薩」下牒結。前中十四句：初四成淨土行，於念念中是無間修也。於中，一觀嚴剎無著；二詣佛供無著；三造修巧無著，謂無所行是無著也；四所成業無著，謂思是業體，泯以入真，名無思法住，是無著也。二「於念念」下十句明法身行。於中，初三見佛寶無著；次二於法寶無著，初一聞法處、後一正聞法；次三於僧寶無著，一見僧處、二見聲聞僧、三見菩薩僧。上八於三寶境修無著行。下二於自己行修無著行，一於攝法行中修、二造修正行中修。二牒結中二：初牒前淨土行、二「見佛」下牒前法身行。下結以成嚴，謂以此等法嚴彼淨土，結別成總，顯初句也。二於染無著中唯一句者，以淨法順求易著難捨，故約多門。三釋中，先徵問。一切世人愛淨憎穢，菩薩何故不如是耶？下釋中，初對問總釋，觀染淨法寂滅平等故。「無憎愛」下別顯六對法，並相待相奪，各無自性，故不憎愛也。第二大悲行中，初牒前入後，謂牒前觀法性智便，則順入眾生性中，以同性故，是故化生而常無著。下正顯相，有七：一於所化無著；二於化法不著；三於化心無著，謂大悲同果，住佛所住；四於化教無著，謂隨方言異，故云種種語等；五於化處無著，謂六道等是眾生所居，又是化行無著，謂以二乘等是所化行處故云道；六於起化所依無著，謂依三昧起化他事；七於遊剎無著，此等並於諸行及事令智圓轉而無滯著。第二勝進行中三：先自成勝行；二「得受記已」下大悲攝化；三「不著身」下大智照理以顯無著。初中九句：一悟實教。於前所遊諸佛國處，以無著心領解佛說盡理之教，故云實教；二尋教得旨，故於道無礙；三依教立行，故云於法已立；四因修行成，故云具菩薩行；五行成不動，故云住菩薩心；六依心成德，故云成寂解脫；七德成離相，故云不念著所行；八離相入證，故云住淨道；九證成攝果，故云受記。受記義，如下〈離世間品〉中具說。二大悲行中二：先念眾生無善有惡、二「爾時菩薩」下興悲濟度。又前是大悲增長、二是大悲隨逐。前中二：初明由癡愛故流轉生死，謂不知苦、無見滅、闇無信、不斷集。心不真者，遠離道。此上癡過也。常行染者，是愛過。流轉者，由前癡愛集業故苦果相續。二「不見佛」下明由邪見慢故受種種苦。於中二：初由障故不遇正人法，是故起邪見；二「不求」下明由慢故謗正人法，入魔邪境。於中，初不求善友、二聞空生怖者拒聞正法、三不正思故謗、四棄捨等明倒修行。下明由此邪慢著有受苦。二「爾時菩薩見」下結悲心增長，不著自善。二大悲隨逐中三：先起化心、次顯無著、後成化行。前中，初總顯意，謂為多眾生，各經多劫，各無暫離。不去如毫端，明大悲心隨逐眾生如犢逐母等。二別顯悲深，謂多處各多時為化一生，多生亦爾。念念不絕，明無間修。下一一毫處具等，明起化行，是長時修也。第三大智照理以明無著所由，於中先有十句直辨無著、後「何以故」下釋成所由。釋中，先徵問，何故菩薩一切不著？下釋中約八喻顯：一謂總釋。以觀一切緣起法界，非有為有，猶如幻故。「是故不著」下次第遣疑。疑云：世間幻火，不成燒用。佛今出世廣益眾生，豈同彼耶？釋云：如電亦有照闇等用，豈是實有？然電有三義：一忽有義、二照闇義、三速滅義。佛果三義：一即寂起用，是忽有義；二即用恒寂，是速滅義；三寂用無礙廣益眾生，是照闇義。此顯上於佛不著。三疑云：若佛如電，何以菩薩起行往求？因既不虛，果寧不實？釋云：菩薩行如夢，安得是實？然夢亦三義：一體無義；二現實義，令夢者見有故；三有用義，與覺為緣故。如夢中因走遂便驚覺，返顧無來不走，望自身本不動。菩薩既未成佛，於自心大夢未究竟悟，是故修行亦有三義：一證理故空、二無明未盡故實、三能成佛果故用。謂於無明夢內勤勇多劫，豁然大悟佛果現前，返望夢中都無所作，順顧本性具德宛然，如下第八地中夢度河喻知之。由此釋上文於菩薩行無著。四疑云：若菩薩行如夢無所有，何故經說此是菩薩行、此是二乘行？釋云：所聞法如響。響亦三義：一以聲谷等緣成義、二無本義、三言詮義。聖教亦三：一機感佛應、二當體無本、三稱根詮示，是故此教是不說說也。此等釋上於自行無著。五疑云：向說果行等可狹是空，世界事廣，此應為實。釋云：如化。化亦三義：一神力持起、二非眾生數、三有眾生用。世界亦同，一自識變起、二性相無實、三盛貯有情。此顯上文觀淨穢國心無所著。六疑云：若土如化不有，何故彼因有善惡差別？釋云：業報起，如摩㝹摩化身。古德釋云：此名重化之身，謂化上更起化，是故因果俱化故也。今更問三藏師：摩㝹摩，此云意生、或云意成，即意生身也。彼身更起化，故復云化身。此亦三義：一兩化俱非有、二兩相現宛然、三有因果生酬之用。業果三義同此準知，是故即有是不有也。七疑云：若業果俱空者，眾生報類由何差別？釋云：由心畫故。畫像亦三義：一平泯義，以同壁故；二有高下義，以畫工不失故；三無礙義，平高無礙故。眾生亦爾，於真如平壁，心畫成像。一是空義，泯同真故；二有義，業果不失故、心隨薰變故；三無礙義，謂空有無礙。則是全空相、宛然相，顯無所有，是故攝化不廢。恒無所化，故不著也。八疑云：若眾生如此，何故菩薩赴機說法？釋云：所說法如實際，謂即此言說常同實際，非謂無言方為同彼。向來四門釋上利他行中無著義。第三就究竟滿足行中明無著者，於中三：先自行、二化他、三釋成。前中三：先行廣一念，是時速；二滿十方，是處廣；三行大；四如法界，顯行勝；五如空，彰行廣。謂由照見法性而成此稱性之行。二明解廣，謂解知諸佛證理決定所有方便。三釋成前二，以顯無著，謂由了知自己之心，迅速一念能遍十方世界，頓成解行如前成就；又知己心性隨緣而起即亦無起，理事無礙不一定住，故云迴轉迅速，由此故能稱法而起大行。二大悲利他行中，先行、後「乃至」下明無著。前中五句：初覩勝生喜；二「起大慈」下自他不憂；三「未成」下標其化意，謂成善調惡；四「遠離」下明起其化行；五「若聞」下在有正化，謂一言音不同、二造業各異、三諸方法則名施設、四攝眾差別故云和合、五趣向不同故云流轉、六所修各別名諸行、七分齊差別亦是所緣、八得位亦殊、九趣果不等、十「我當」下起願正化。三雙釋，可知。

The explanation has three parts: first, cultivating the practice of non-attachment within one's own stage of practice; second, cultivating it within advancing practice, from "Bodhisattvas in all buddha-lands" downward; third, explaining its cultivation within fulfilling and perfecting practice, from "in a single thought" downward. The first part has two sections: first, explaining the practice of great wisdom to display non-attachment in benefiting oneself; second, explaining the practice of great compassion from "A bodhisattva thus contemplates the real" downward to reveal non-attachment in benefiting others. The first section has three parts: first, seeing the pure without defilement; second, beholding the defiled without aversion; third, explaining both of the preceding two together. The first part has two subdivisions: first, an individual explanation; later, taking up the points and concluding from "This bodhisattva" downward. In the former, there are fourteen clauses: the first four accomplish the practice of pure lands, which is uninterrupted cultivation in every thought-moment. Therein: 1. non-attachment in contemplating the adornment of lands; 2. non-attachment in approaching buddhas to make offerings; 3. non-attachment in skillfully undertaking cultivation—meaning that being without any action is non-attachment; 4. non-attachment in the karma accomplished—meaning volition is the essence of karma, and its dissolution into reality is called abiding in phenomena free from thought, which is non-attachment. Second, the ten clauses from "in thought-moment after thought-moment" downward explain the practice of the dharmakāya. Therein: the first three concern non-attachment in seeing the Buddha-jewel; the next two concern non-attachment regarding the Dharma-jewel, the first being the place of hearing the Dharma and the second being properly hearing the Dharma; the next three concern non-attachment regarding the Saṅgha-jewel: 1. seeing the place of the Saṅgha, 2. seeing the śrāvaka saṅgha, 3. seeing the bodhisattva saṅgha. The above eight cultivate the practice of non-attachment regarding the objective realms of the Triratna. The lower two cultivate the practice of non-attachment regarding one's own practice: 1. cultivating it in the practice of gathering phenomena; 2. cultivating it in undertaking correct practice. In the second part, taking up the points and concluding, there are two: first, taking up the preceding practice of pure lands; second, taking up the preceding practice of the dharmakāya from "seeing the Buddha" downward. Below, it concludes by accomplishing adornment—meaning adorning that pure land with these dharmas, combining the specific to form the general, and revealing the initial clause. In the second part, regarding non-attachment to the defiled, there is only one clause, because pure phenomena conform to seeking and are easily attached to and difficult to abandon, hence multiple aspects were treated. In the third part, the explanation, first a question is raised: All worldly people love purity and hate defilement; why is a bodhisattva not like this? In the explanation below, first there is a general explanation in response to the question, because defiled and pure phenomena are contemplated as quiescent, extinct, and equal. From "free from hatred and love" downward, six pairs of phenomena are specifically shown, all being mutually dependent and mutually negating, each lacking intrinsic nature; therefore there is neither hatred nor love. In the second section, on the practice of great compassion, first it takes up the preceding to enter the subsequent—meaning taking up the previous wisdom that contemplates the dharmatā, thereby according with and entering the nature of sentient beings; because they are of the same nature, one always transforms beings without attachment. Below, correctly revealing the aspects, there are seven: 1. non-attachment regarding those transformed; 2. non-attachment regarding the transforming dharma; 3. non-attachment regarding the transforming mind—meaning great compassion shares the same fruition, abiding where the Buddha abides; 4. non-attachment regarding the transforming teaching—meaning according with differences in regional speech, hence it says "various languages" and so forth; 5. non-attachment regarding the place of transformation—meaning the six destinies and so forth are where sentient beings dwell, and also non-attachment regarding the practices of transformation, meaning because the two vehicles and so forth are the places where practice of those transformed occurs, it is called "paths"; 6. non-attachment regarding the basis for initiating transformation—meaning initiating the work of transforming others relying on samādhi; 7. non-attachment regarding roaming among lands. All these cause wisdom to turn completely without obstruction or attachment regarding all practices and matters. In the second major part, on advancing practice, there are three: first, personally perfecting superior practice; second, gathering and transforming through great compassion from "Having received the prediction" downward; third, great wisdom illuminating principle to reveal non-attachment from "not attached to the body" downward. In the first part there are nine clauses: 1. awakening to the true teaching: in the places of the various buddha-lands roamed before, with a mind of non-attachment one receives and understands the teaching that exhausts principle spoken by the Buddha, hence it is called "true teaching"; 2. following the teaching to attain its purport, hence being unobstructed regarding the path; 3. establishing practice relying on the teaching, hence it says "already established in the Dharma"; 4. cultivation being accomplished through causes, hence it says "equipped with bodhisattva practices"; 5. practice being accomplished and unmoving, hence it says "abiding in the bodhisattva mind"; 6. perfecting virtue relying on the mind, hence it says "accomplishing quiescent liberation"; 7. virtue being perfected and signs transcended, hence it says "not mindfully clinging to what is practiced"; 8. transcending signs and entering realization, hence it says "abiding on the pure path"; 9. realization being perfected and grasping the fruition, hence it says "receiving the prediction." The meaning of receiving the prediction is fully explained below in the "Chapter on Transcending the World." In the second part, on the practice of great compassion, there are two: first, being mindful that sentient beings lack good and possess evil; second, giving rise to compassion to rescue and cross them over from "At that time the bodhisattva" downward. Alternatively, the former is the growth of great compassion, and the latter is great compassion pursuing [sentient beings]. In the former there are two: first, explaining how due to ignorance and craving they transmigrate in saṃsāra, meaning not knowing suffering, not seeing cessation, being darkened without faith, and not severing origin. If the mind is untrue, one is far removed from the path. The above are the faults of ignorance. Always engaging in defilement is the fault of craving. Transmigration means: due to the aforementioned karma accumulated from ignorance and craving, the fruits of suffering continue uninterrupted. Second, from "not seeing the Buddha" downward, explaining how due to wrong views and conceit they undergo various sufferings. Therein are two: first, due to hindrances not encountering the right person or Dharma, hence giving rise to wrong views; second, from "not seeking" downward, explaining how due to conceit they slander the right person and Dharma, entering the realm of Māra and heterodoxy. Therein: 1. not seeking good spiritual friends; 2. "hearing of emptiness and giving rise to fear" means refusing to hear the right Dharma; 3. due to incorrect thinking, slandering; 4. "abandoning" and so forth explain inverted cultivation. Below, it explains how due to this wrong view and conceit they cling to existence and undergo suffering. Second, from "At that time the bodhisattva saw" downward, it concludes the growth of the compassionate mind, not being attached to one's own good. In the second section, great compassion pursuing [sentient beings], there are three: first, giving rise to the transforming mind; next, revealing non-attachment; finally, accomplishing transforming practice. In the former, first the general intention is revealed: for the sake of many sentient beings, each throughout many kalpas, not temporarily leaving each one. "Not departing by the tip of a hair" shows that the mind of great compassion follows sentient beings just as a calf follows its mother and so forth. Second, specifically revealing the depth of compassion: in many places each for much time to transform a single birth, and likewise for many births. "Moment to moment without interruption" shows uninterrupted cultivation. Below, "equipped in every single tip of a hair" and so forth explains giving rise to transforming practice, which is prolonged cultivation. In the third part, great wisdom illuminates principle to explain the reason for non-attachment. Therein, first there are ten clauses directly distinguishing non-attachment; later, from "Why is that?" downward, it explains the reason. In the explanation, first a question is raised: Why is the bodhisattva completely without attachment? In the explanation below, it is revealed by eight similes: 1. a general explanation: through contemplating the entire dharmadhātu of conditioned arising as not existing yet appearing to exist, just like an illusion. From "Therefore there is no attachment" downward, doubts are dispelled in succession. A doubt says: In the world, illusory fire does not have the function of burning. The Buddha now appears in the world and broadly benefits sentient beings; how could he be identical to that? The explanation says: Like lightning, it also has the function of illuminating darkness and so forth; how could it be truly existent? However, lightning has three meanings: 1. the meaning of suddenly appearing; 2. the meaning of illuminating darkness; 3. the meaning of quickly perishing. The Buddha-fruition has three meanings: 1. giving rise to function directly within quiescence is the meaning of suddenly appearing; 2. directly within function being constantly quiescent is the meaning of quickly perishing; 3. quiescence and function being unobstructed to broadly benefit sentient beings is the meaning of illuminating darkness. This reveals the non-attachment regarding the Buddha mentioned above. 3. A doubt says: If the Buddha is like lightning, why does the bodhisattva give rise to practice and go in search of it? Since the cause is not false, how could the fruit not be real? The explanation says: The bodhisattva's practice is like a dream; how could it be real? However, a dream also has three meanings: 1. the meaning of having no essence; 2. the meaning of manifesting as real, causing the dreamer to see existence; 3. the meaning of having efficacy, because it serves as a condition for waking up. Just as in a dream one suddenly wakes up startled because of running, and looking back there was neither coming nor running, while relative to one's own body one fundamentally did not move. Since the bodhisattva has not yet attained buddhahood, he has not yet completely awakened from the great dream of his own mind; therefore cultivation also has three meanings: 1. because principle is realized, it is empty; 2. because ignorance is not yet exhausted, it is real; 3. because it can accomplish the Buddha-fruition, it has function. This means that within the dream of ignorance he strives diligently for many kalpas, and suddenly with a great awakening the Buddha-fruition manifests before him; looking back into the dream, absolutely nothing was done, yet looking toward the fundamental nature, its complete virtues remain vivid, as known from the simile of crossing the river in a dream below in the eighth bhūmi. By this, the non-attachment to bodhisattva practice in the preceding text is explained. 4. A doubt says: If bodhisattva practice is non-existent like a dream, why do the sūtras say "this is bodhisattva practice" and "this is two-vehicle practice"? The explanation says: The Dharma heard is like an echo. An echo also has three meanings: 1. the meaning of being formed through conditions like sound and valleys; 2. the meaning of having no root; 3. the meaning of verbal signification. The holy teaching also has three: 1. spiritual capacity elicits the Buddha's response; 2. its own essence has no root; 3. it signifies and reveals according with faculties. Therefore, this teaching is teaching without teaching. These explain non-attachment regarding one's own practice above. 5. A doubt says: The previously mentioned fruition, practice, and so forth may narrowly be empty, but the affairs of worlds are vast; these should be real. The explanation says: Like a phantom creation. A phantom creation also has three meanings: 1. sustained and arising through spiritual power; 2. not belonging to the category of sentient beings; 3. having the utility of sentient beings. Worlds are also like this: 1. transformed and arisen from one's own consciousness; 2. nature and characteristics are without reality; 3. containing and storing sentient beings. This reveals non-attachment of mind in contemplating pure and defiled lands in the preceding text. 6. A doubt says: If lands are non-existent like phantom creations, why do their causes have the distinction of good and evil? The explanation says: Karmic retributions arise like a manomaya phantom body. Past masters explained: This is called a multiply phantom-created body, meaning upon a creation another creation is further arisen; therefore both cause and fruit are phantoms. Now I further asked the Tripiṭaka Master: *manomaya* means "mind-born" (yisheng) or "mind-made" (yicheng) here—namely, the mind-born body. That body further gives rise to creations, hence it is again called a phantom body. This also has three meanings: 1. both phantoms are non-existent; 2. both characteristics appear vividly; 3. there is the function of causes and fruits giving rise to and requiting each other. The three meanings of karmic retribution should be understood in accordance with this; therefore existence itself is non-existence. 7. A doubt says: If karma and retribution are both empty, by what do the classes of sentient beings' retributions differ? The explanation says: Because of the mind painting. A painted picture also has three meanings: 1. the meaning of being flat and dissolved, because it is identical with the wall; 2. the meaning of having high and low, because the painter's skill is not lost; 3. the meaning of non-obstruction, because flatness and height do not obstruct each other. Sentient beings are also like this: on the flat wall of tathatā, the mind paints to form images. First is the meaning of emptiness, dissolving and identical with the real; second is the meaning of existence, karmic retribution not being lost, the mind transforming according to perfuming; third is the meaning of non-obstruction, meaning emptiness and existence do not obstruct each other. Then it is entirely an empty characteristic and a vivid characteristic, revealing non-existence; therefore gathering and transforming are not abandoned. Constantly being without anyone transformed, there is no attachment. 8. A doubt says: If sentient beings are like this, why does the bodhisattva respond to capacities and preach the Dharma? The explanation says: The Dharma preached is like the reality-limit; meaning this very speech is always identical with the reality-limit, not that only absence of speech is identical with it. The preceding four approaches explain the meaning of non-attachment in the practice of benefiting others above. Third, explaining non-attachment in the practice of ultimate fulfillment: therein are three: first, one's own practice; second, transforming others; third, explaining and concluding. In the first part there are three: first, practice being vast: "a single thought" is the rapidity of time; second, "filling the ten directions" is the vastness of place; third, the greatness of practice; fourth, "like the dharmadhātu" shows the superiority of practice; fifth, "like space" reveals the vastness of practice. This means by illuminating and seeing the dharmatā, this practice according with nature is accomplished. Second, explaining the vastness of understanding: meaning understanding and knowing the upāyas definitively possessed by the buddhas in realizing principle. Third, explaining and confirming the preceding two to reveal non-attachment: meaning by thoroughly knowing one's own mind, in a rapid single thought one can pervade the worlds of the ten directions, suddenly accomplishing understanding and practice as fulfilled previously; also knowing the nature of one's own mind arises according to conditions and directly is without arising, principle and phenomena being unobstructed and not fixed in abiding, hence it says "rapidly turning around"; through this, one is able to accord with the Dharma and initiate great practice. Second, in the practice of benefiting others through great compassion, first practice, and later from "even unto" downward explains non-attachment. In the former there are five clauses: 1. beholding the superior and giving rise to joy; 2. from "giving rise to great kindness" downward, neither self nor other worries; 3. from "not yet accomplished" downward, marking the intention to transform, meaning accomplishing the good and subduing the evil; 4. from "far removed" downward, explaining giving rise to transforming practice; 5. from "if one hears" downward, properly transforming in the realms of existence: 1. verbal sounds differ; 2. karma created varies; 3. rules of various directions are called designations; 4. differences in gathering assemblies are called concord; 5. differences in destinies are called transmigration; 6. what is cultivated distinctively is called various practices; 7. differences in delimitation are also what is cognized; 8. stages attained are also distinct; 9. destinations and fruitions are unequal; 10. from "I shall" downward, giving rise to vows to properly transform. Third, the dual explanation is self-evident.