華嚴經探玄記 8.16

8.16

自下大段第三明迴向益，即是此行所成廣大之德。於中有四：一成因德廣大、二「摩訶薩修行時成就」下明成果德清淨、三「摩訶薩如是行迴不違」下明成會違自在德、四「摩訶薩得平等業」下明得違盡平等德。又初一是現成德、第二是當成德，此二因果一對。三是會相、四是得實，此二攝法一對。初中十句：初二總歎顯勝；下八別顯勝相，一行廣勝、二「以少」下普見勝、三「悉得」下持辯勝、四「於念念」下現生勝、五「又於念念」下嚴土勝、六「令不可說」下益生勝、七「得無礙」下聞法勝、八「住無所有」下神足勝。準此德用，若非圓教諸位相攝，何容地前得有如是無礙德耶？自下第二明有成果之德。於中三：先牒現況當、二懸辨當相、三舉當結現。初牒現況當結前生後，謂結前因德尚爾無盡，況當成果位豈可量也。二「所謂」下懸辨當成果德之狀，句別有十：初六果相圓、後四果德滿。果相中，初二嚴土攝生淨；次二正報總別淨，謂根是眼等根也；下二是主伴圓。淨謂業報，是主淨也。後四是德滿中，初二行圓證極入法是證也、後二是願滿自在。皆言清淨者，染無不盡也。平等者，理無不證也。此等竝是由此位中迴向力故，令此菩薩當成如是佛果之德。三「摩訶薩」下舉當結現，謂得淨法門是得體離染，莊嚴是德相圓備，此是現所得也。自下第三明會違自在。於中三十句為十五對，分三：初七對明融緣起事令違相斯盡、次有一對理事互融俱無障礙、後七對會緣就實顯理融無違，此亦是顯法之漸次也。前中，初此迴向行為淨佛剎故云不違剎，為安生故亦不違。二令眾生依剎起行，剎業不違。三業依心起，王數不違。又思是業體，熏本識心，故不違也。四業託境成，思境不違。以是唯心所現之境，故云心境。五業所感果則緣報不違。六業與業迹正助無違。遠公云：解或等心起，業所依名為業迹。辯師云：方便造作名業，根本業道名迹。今釋：謂決定思是身口業所遊履處，名為業迹。又釋：初剎那思為道，引發第二剎那思為業體，道即迹也。又釋：思體為業，熏在本識成種子為業迹。又釋：思為業，業有感諸道果報功能為業道，道即迹也。七法體與相能所不違，謂彼業等既是有為，必具四相。上來有二不違：一由各緣起相資相順故離相違；二既各相依互無自性，自性無故其誰相違？次一約理事雙融以明無違，謂法生不違性者，以緣生即無性故；性不違生者，依無住本立一切法。又初不壞假名以說實相，後不動真際建立諸法。下七約理融明無違，謂剎與眾生相隨似異，平等之理此彼不殊，故無違也。餘句可知。自下第四得違盡平等，於中二：初十句明得平等，由前違相盡故，得此平等稱性之事，謂業報等十也。後「得見佛」下十句得成行位究竟，竝可知。「佛子」下結名。

From here below, the third major section clarifies the benefits of the dedication, which are the vast virtues accomplished by this practice. Herein there are four [parts]: 1. The vastness of accomplishing causal virtues; 2. From "When the mahāsattva practices, he accomplishes..." onward, clarifying the purity of the accomplished fruit-virtues; 3. From "When the mahāsattva thus practices dedication, he does not go against..." onward, clarifying the virtue of the sovereign harmony [that dissolves] contradictions; 4. From "The mahāsattva attains equal karma..." onward, clarifying the virtue of equality wherein contradictions are exhausted. Furthermore, the first is virtue presently accomplished, and the second is virtue to be accomplished in the future; these two form a pair of cause and effect. The third is harmonizing phenomena, and the fourth is attaining reality; these two form a pair of subsuming phenomena. In the first, there are ten phrases: the first two are a general praise revealing superiority; the lower eight distinctly reveal aspects of superiority: (1) superiority of vast practice; (2) from "With little..." onward, superiority of universal seeing; (3) from "Fully attains..." onward, superiority of retention and eloquence; (4) from "In thought-moment after thought-moment..." onward, superiority of manifesting births; (5) from "Furthermore, in thought-moment after thought-moment..." onward, superiority of adorning lands; (6) from "Causes ineffable..." onward, superiority of benefiting sentient beings; (7) from "Attains unimpeded..." onward, superiority of hearing the Dharma; (8) from "Abiding in having nothing..." onward, superiority of supernatural powers (ṛddhipāda). Basing oneself on these virtuous functions, were it not that the various stages of the Perfect Teaching interpenetrate one another, how could stages prior to the bhūmis possess such unimpeded virtues? From here below, the second clarifies the virtue of possessing the accomplished fruit. Herein there are three: first, taking up the present to compare with the future; second, anticipating and distinguishing the characteristics of the future; third, adducing the future to conclude the present. First, taking up the present to compare with the future concludes the preceding and introduces the subsequent: it means that concluding that the preceding causal virtues are already inexhaustible like this, how much more immeasurable must be the future fruit stages! Second, from "namely..." onward, anticipating and distinguishing the state of the fruit-virtues to be accomplished in the future, distinct phrases number ten: the first six are perfection of the marks of the fruit, and the latter four are fulfillment of the virtues of the fruit. Among the marks of the fruit, the first two are the purity of adorning lands and gathering sentient beings; the next two are the general and distinct purities of the direct recompense, where "faculties" means the eye-faculty and so forth; the lower two are the perfection of principal and retinue—purity means karmic recompense, which is the purity of the principal. Among the latter four of fulfilled virtue, the first two are perfection of practice and the ultimate realization—entering the Dharma is realization; the latter two are fulfillment of vows and sovereignty. All speaking of "purity" means that defilement is entirely exhausted. "Equal" means there is no principle that is not realized. All these are due to the power of dedication in this stage, which causes this bodhisattva to accomplish such virtues of the buddha-fruit in the future. Third, from "Mahāsattva..." onward, adducing the future concludes the present: attaining the gate of pure Dharma means attaining essence free from defilement, and "adornment" means virtuous characteristics being fully complete; this is what is presently attained. From here below, the third clarifies sovereign harmony [dissolving] contradictions. Herein thirty phrases form fifteen pairs, divided into three: the first seven pairs clarify harmonizing conditioned phenomena so that contradictory marks are entirely exhausted; next, one pair has principle and phenomena mutually interpenetrating, both unimpeded; the latter seven pairs harmonize conditions to conform with reality, revealing that harmony of principle is without contradiction. This also reveals the gradual sequence of phenomena. In the first, first, this practice of dedication is for purifying buddha-lands, hence it says "does not go against lands," and is for settling sentient beings, hence it also does not go against [sentient beings]. Second, causing sentient beings to give rise to practice relying on the land, lands and karma do not contradict. Third, karma arises relying on the mind, so primary mind and mental factors do not contradict. Moreover, volition is the essence of karma, perfuming the fundamental consciousness-mind; therefore they do not contradict. Fourth, karma is accomplished supported by objects, so volition and objects do not contradict; since it is an object manifested by mind alone, it is called mind-object. Fifth, as for the fruit induced by karma, conditions and recompense do not contradict. Sixth, regarding karma and the traces of karma, primary and auxiliary do not contradict. Master Huiyuan says: When minds such as understanding or delusion arise, that which karma relies upon is named "the traces of karma." Master Debater says: Expedient contrivance is called karma, and the fundamental karmic path is called traces. Now I explain: Determined volition is the place where bodily and vocal karma tread; it is named the traces of karma. Another explanation: The volition of the first kṣaṇa is the path, which induces the volition of the second kṣaṇa as the essence of karma; the path is precisely the trace. Another explanation: The essence of volition is karma, and when perfumed into the fundamental consciousness to become seeds, it is the traces of karma. Another explanation: Volition is karma, and karma has the functional capacity to induce recompenses of the various paths, which is the karmic path; the path is precisely the trace. Seventh, dharmic essence and characteristics, as active and passive, do not contradict; that is, since that karma and so forth are conditioned, they must possess the four characteristics. Above there are two kinds of non-contradiction: 1. Because respective conditioned arisings mutually support and conform, they are free from contradictory marks; 2. Since they mutually depend on each other and lack intrinsic nature, intrinsic nature being absent, what could contradict what? Next, the one pair on principle and phenomena doubly interpenetrating to clarify non-contradiction: dharmas arising not contradicting the nature means that arising through conditions is precisely non-nature; the nature not contradicting arising means that based on the non-abiding root all dharmas are established. Moreover, the former does not destroy conventional designations in order to expound true reality; the latter does not move from the real limit in establishing all dharmas. The lower seven clarify non-contradiction in terms of harmony of principle: lands and sentient beings, following one another, appear to be different, yet in the principle of equality this and that are not distinct; hence there is no contradiction. The remaining phrases can be understood. From here below, the fourth is attaining equality where contradictions are exhausted. Herein there are two: the first ten phrases clarify attaining equality; because the preceding marks of contradiction are exhausted, one attains these equal phenomena that accord with the nature, namely the ten of karmic recompense and so forth. Later, from "attains seeing the Buddha..." onward, the ten phrases show attaining the culmination of the stage of practice; both can be understood. From "O son of the Buddha..." onward, it concludes with the name.