華嚴經探玄記 8.27

8.27

於此文中數有百句，檢文缺一句。初一句是總，餘皆是別。總中真性不異名如，自體妙軌稱法，通智遊入曰門，亦是不同生滅門故名門也。至一切道者，顯其分齊，謂明理遍眾行。無量無邊善根迴向者，明行遍如理，謂稱如而成迴向。又釋：理實真如遍一切道無量無邊差別之法，則彼諸法為如詮門。真如於彼異異詮門而全體顯現，門乃多途，故云遍一切等。今且就百門明十十無盡，此則一切法是真如之門，故云如法門也。此順梵語故是倒也，義正應言如遍一切道無量無邊彼一切法是如之法門，故云如法門。此是標也。遍一切等，釋顯，謂一切道者道是門也，以能顯真如故。善根迴向者，謂明以同如普遍之善根，隨異門而成迴向。下別顯，一一句中皆有三義：一如如者，標舉如理，謂如彼真如；二善根亦爾者，舉善同如；三迴向等者，以同如善根迴成同如之益。是故所迴善根及所向眾生并所成益相，俱是真如而有所成也。又此三中，初釋如、二顯如相、三釋迴向，故名如相迴向也。又初辨如體、二相、三用，則是真如三大也。下一一句皆亦如是。於此別中，英法師分為十分，謂初十明賢首位中如、二十明十住中如、三十明十行位中如、四十明十迴向位中如、五十明淨心地中如、六十明行迹地中如、七十明決定地中如、八十明究竟地中如、九十明等覺位中如、十末後十明佛地中如。此等分文亦未見其順。又靈裕法師、北臺意法師、炬法師等各分作十，各悉不同，然於文勢竝皆不順，故不敘之。遠法師云：此等何異？異相難識，今且言之。初十句約就地前所行辨如，後八十八就初地上所行辨如。此判亦難，今謂諸門各是一法，竝取真如體相用盡，亦不可相從科為分段。於中諸門真如皆體從緣異，謂性如非相如等。善根同如亦隨門別，是故性如善根非是相如善根等。從異門體起用亦異，是故性門迴向無性相門迴向實相等。下諸門皆准知之。過去非同等者，相州大範法師云：此破小乘三世之執。謂彼執過去為有，若是有者便同現在，今既滅無故云非同。言未來非故者，小乘亦執未來有法流至現在，若爾應是故法，今既未來，緣未至故畢竟無法，故云非故。現在非異者，彼執現在決定是有，今明待緣假合推之則無，故不異過未之無，故云非異。裕法師云：過去非同者，集起而無集起。非故者，轉變而非轉變。非異者，相別而非相別。發起新新者，稱過去也。除滅生死者，同未來也。清淨生者，似非異也。遠法師云：過法無常，同歸盡滅，於現本無，故曰非同。未法新生，非本有性，故曰非故。現法皆空，故曰非異。各此三非，以之為如。炬法師云：過去非同者明如體，雖在過去而非遷滅，不同於無。未來非故者，雖復集起而無起相，明已起之處非故。現在非異者，雖在現在而無形處，不異過未。英法師云：過去滅法與無相似，名之為同。今明依如起新行願，不同彼無，故曰非同。謝落故業，當報方受，名之為故。今明證如捨彼故業，故云非故。現造業結不同過未，名之為異。今觀業結本無造起，畢竟清淨，故云非異。發起新新等，釋過去。除滅等，釋未來也。清淨等，釋現在也。今更釋：汎論三世法有二門：一性空門、二成有門。性空者，謂過去已滅故空、未來末至故空、現在不住故空。今此文內約成有門，謂前念法是過去滅，以能引起後念法生，是故過去非同一往唯斷滅也。後念是前念家，未來雖由前念滅令此後念生，然今無前念法可傳至後念，故云未來非故也。是故前念中舊法今無後也。現在法望前念同未來、望後念同過去，故云非異。是故前念流滅雖非同燼，然無法至後；後念續前，雖依前起，然法新非故。是故迴向中發起新新菩提心者，以前念非同，令後念續起，令菩提心不斷也；由後念非故，所以念念新新，令菩提心不常也。除死淨生，顯心作業。文意如此，思之可見。又現在念念成正覺者，謂了達現在亦平等故，見理名覺。上來四段，總是第二正迴向竟。自下第三結迴所成德。如是迴時者，牒前起後也。謂由前善根同如迴向，是故得一切法即平等而利用也。十句分五：初二約處，一即等而成嚴、二即等而於中轉法輪。二次二約人，一菩薩即等而出彼願，謂起一切智願者是菩薩也；二觀多佛體不殊。三次二約法，一約法性、二約法相。又一真、二俗。四次二約行，一菩薩行、二佛行。五後二約德，一約佛體等、二約佛用等。「是名」下結名可知。上來位行竟。

In this text, there are in number one hundred phrases; on checking the text, one phrase is missing. The first phrase is general, and the rest are all particular. In the general [phrase], the true nature being undifferentiated is called 'suchness' (tathatā); its own essence being the wondrous standard is termed 'dharma'; [its] providing access for the travel of wisdom is called 'gateway' (mukha); it is also because it is not the same as the gateway of arising and ceasing that it is called a gateway. 'Reaching all paths' shows its scope, meaning it clarifies that the principle pervades all practices. 'Dedication of immeasurable and boundless roots of goodness' clarifies that practice pervades the principle of suchness, meaning that in accord with suchness dedication is accomplished. Another explanation: In principle and reality, suchness pervades the immeasurable and boundless differentiated dharmas of all paths, and those various dharmas serve as signifier-gateways for suchness. Suchness appears completely in its full essence through those distinct signifier-gateways; since the gateways are manifold, it says 'pervading all,' etc. Now, taking the hundred gateways, we elucidate the ten times ten inexhaustibility; these then are all dharmas as gateways of suchness, hence it is called 'the dharma-gateway of suchness.' This follows the Sanskrit, so it is an inverted [order]; the proper meaning should state: 'Suchness pervades all paths, immeasurable and boundless; all those dharmas are the dharma-gateways of suchness,' hence it says 'the dharma-gateway of suchness.' This is the presentation. 'Pervading all,' etc., explains and clarifies [it]: 'all paths' means that paths are gateways, because they are able to reveal suchness. 'Dedication of roots of goodness' means clarifying that by means of roots of goodness that are identical to the pervasiveness of suchness, one accomplishes dedication following the distinct gateways. Below, it reveals them individually; each and every phrase contains three meanings: first, 'like suchness' indicates the principle of suchness, meaning like that suchness; second, 'roots of goodness are also thus' brings up the goodness being identical to suchness; third, 'dedicating,' etc., means that with the roots of goodness identical to suchness, one turns them to accomplish benefits that are identical to suchness. Therefore, the roots of goodness dedicated, the sentient beings toward whom they are dedicated, and the aspects of the benefits accomplished, are all suchness and possess accomplishment. Furthermore, among these three: the first explains suchness, the second reveals the characteristics of suchness, and the third explains dedication; hence it is named 'the dedication of the characteristics of suchness.' Furthermore, the first discerns the essence of suchness, the second its characteristics, and the third its function, which are the three greats of suchness. Each of the phrases below is also like this. Among these particular [phrases], Dharma Master Ying divides them into ten sections: the first ten clarify suchness in the stage of the virtuous leaders; the second ten clarify suchness in the ten abodes; the third ten clarify suchness in the stage of the ten practices; the fourth ten clarify suchness in the stage of the ten dedications; the fifth ten clarify suchness in the stage of the pure ground; the sixth ten clarify suchness in the stage of footsteps; the seventh ten clarify suchness in the stage of determination; the eighth ten clarify suchness in the stage of the ultimate; the ninth ten clarify suchness in the stage of equal enlightenment; the tenth, the last ten, clarify suchness in the Buddha-ground. These divisions of the text have not yet been seen to be natural. Moreover, Dharma Master Lingyu, Dharma Master Yi of Beitai, Dharma Master Ju, and others each divided them into ten, all differently from one another, yet all do not accord well with the flow of the text, so they are not related here. Dharma Master Yuan said: 'How do these differ? The distinct characteristics are difficult to recognize; let us speak of them for now. The first ten phrases discern suchness with reference to the practices performed prior to the bhūmis; the subsequent eighty-eight discern suchness with reference to the practices performed above the first bhūmi.' This judgment is also difficult. Now I say: Each of the various gateways is one dharma, and all completely take in the essence, characteristics, and function of suchness; they also cannot be grouped together into formal divisions. Among them, in the various gateways suchness in its essence differs according to conditions—meaning suchness of nature is not suchness of characteristics, etc. The roots of goodness being identical to suchness also differ according to the gateways; therefore, the roots of goodness of nature-suchness are not the roots of goodness of characteristics-suchness, etc. From the essence of distinct gateways, the arising of function also differs; therefore, dedication in the nature-gateway is devoid of nature, while dedication in the characteristics-gateway is real characteristics, etc. All the gateways below should be understood accordingly. As for 'the past is not identical,' etc.: Dharma Master Dafan of Xiangzhou says: 'This refutes the Hīnayāna attachment to the three times. That is, they cling to the past as existent; if it were existent, it would be identical to the present, but now since it has ceased and is nonexistent, it says "not identical." Saying "the future is not old," the Hīnayāna also clings to the future as having dharmas that flow into the present; if so, they should be old dharmas, but now since it is future, because conditions have not yet arrived it is ultimately without dharmas, hence it says "not old." "The present is not different": they cling to the present as definitely existent; now it is clarified that depending on conditions it is a provisional confluence, and on deduction it is nonexistent, so it is not different from the nonexistence of past and future, hence it says "not different."' Dharma Master Yu says: '"The past is not identical": it accumulates and arises, yet there is no accumulation or arising. "Not old": it transforms, yet it is not transformation. "Not different": characteristics are distinct, yet they are not distinct characteristics. "Giving rise anew and anew" corresponds to the past. "Eradicating saṃsāra" corresponds to the future. "Pure arising" seems to correspond to not different.' Dharma Master Yuan says: 'Past dharmas are impermanent, alike returning to extinction; in the present they are originally nonexistent, hence it is said "not identical." Future dharmas are newly born, not of originally existent nature, hence it is said "not old." Present dharmas are all empty, hence it is said "not different." Each of these three negatives is taken as suchness.' Dharma Master Ju says: '"The past is not identical" clarifies the essence of suchness: although in the past, it does not perish or migrate, differing from nonexistence. "The future is not old": although accumulating and arising again, it is without the characteristics of arising, clarifying that where it has already arisen it is not old. "The present is not different": although in the present, it is without bodily shape or location, not different from past and future.' Dharma Master Ying says: 'Past extinct dharmas resemble nonexistence, which is termed "identical." Now it is clarified that, relying on suchness, one gives rise to new practices and vows, not identical to that nonexistence, hence it is said "not identical." Old karma having dropped away, the future retribution is only then experienced, which is termed "old." Now it is clarified that by realizing suchness one casts off that old karma, hence it is said "not old." Presently created karma-bonds are not the same as past and future, which is termed "different." Now one contemplates that karma-bonds are originally without creation or arising and are ultimately pure, hence it is said "not different." "Giving rise anew and anew," etc., explains the past. "Eradicating," etc., explains the future. "Pure," etc., explains the present.' Now I further explain: In general discussion, dharmas of the three times have two gateways: first, the gateway of emptiness of nature; second, the gateway of establishing existence. Emptiness of nature means: the past is already ceased, hence empty; the future has not yet arrived, hence empty; the present does not abide, hence empty. Now, within this text, it is explained in terms of the gateway of establishing existence: a dharma of the preceding thought-moment is the past that has ceased, yet because it can induce the arising of a dharma of the subsequent thought-moment, the past is not identical, as if it were simply cut off and extinct. The subsequent thought-moment belongs to the preceding thought-moment; the future, although arising as this subsequent thought-moment due to the cessation of the preceding thought-moment, has no dharma of the preceding thought-moment that can be transmitted to the subsequent thought-moment, hence it is said that the future is not old. Therefore, the old dharma in the preceding thought-moment does not exist afterward now. The present dharma, viewed from the preceding thought-moment, is the same as the future; viewed from the subsequent thought-moment, it is the same as the past; hence it is said to be 'not different.' Therefore, the flow and cessation of the preceding thought-moment, though not identical to ashes, has no dharma that reaches the subsequent; the subsequent thought-moment continues the preceding, and though arising in reliance on the preceding, the dharma is new and not old. Therefore, in the dedication, 'giving rise to the bodhicitta anew and anew' means: because the preceding thought-moment is not identical, it causes the subsequent thought-moment to arise in succession, so that bodhicitta is uninterrupted; because the subsequent thought-moment is not old, thought-moment after thought-moment is newly renewed, so that bodhicitta is not eternal. Eradicating death and purifying life reveals the mind's performing of actions. The textual meaning is like this, which can be seen upon reflection. Furthermore, 'thought-moment after thought-moment attaining complete enlightenment in the present' means: because one thoroughly realizes that the present is also equal, seeing the principle is called enlightenment. The four preceding sections completely conclude the second part, the proper dedication. From here on, the third part concludes the virtues accomplished by dedication. 'At the time of dedicating in this way' takes up what precedes to introduce what follows. It means: because of the prior dedication of roots of goodness identical to suchness, one therefore attains the beneficial function of all dharmas as identical to equality. The ten phrases are divided into five: The first two concern location: first, identical to equality, accomplishing adornment; second, identical to equality, turning the dharmacakra therein. The second two concern persons: first, the bodhisattva, identical to equality, issues those vows—that is, the one who gives rise to the vows of all-knowledge is the bodhisattva; second, contemplating multiple Buddhas whose essence is not distinct. The third two concern dharmas: first, concerning dharmatā; second, concerning the characteristics of dharmas. Also, first the absolute, second the conventional. The fourth two concern practice: first, bodhisattva practice; second, Buddha practice. The fifth, the last two, concern virtues: first, concerning the Buddha's essence, etc.; second, concerning the Buddha's function, etc. 'This is called' and what follows concludes the name, which can be understood. The preceding practices of the stage are concluded.