華嚴經探玄記 8.33

8.33

四釋文者，就長行中亦二：初位行、後彼果。前中釋內有一千門釋，分二：初無縛無著解脫心內百門廣釋、餘九百門準例通釋。就前中百門內復分二：初二十門辨能迴行體、餘八十門顯所向行用。就前中亦二：初十以不輕心攝善根、二「常樂」下十積集長養擬將迴向。前中，初一心是總辨、餘九心是別顯。別中準總，具言應云於出生死善根不生輕心，故云不輕出生死心。下皆準此。何故不輕者？二義：一以從佛果流故、二堪成無上大菩提。如《法華經》中乃至一小音皆以成佛道等，如尼俱陀子小果大等，如上〈賢首品〉中掃塔等善成佛果中端嚴光等，故不可輕也。問：理應更有勝妙善根，何故下一約合掌等而明不輕？答：此最微少，世人所輕；菩薩收攝下至於此尚爾不輕，況餘一切，故約此等辨也。別中，一離惡、二攝善、三廣修，餘可知。二積集中十句：初一總，由不輕前諸善根故，是故常樂攝受彼善。下九句別，一攝令不失明；二契合相應故云安住；三思念不斷；四巧便更增名長養；五不以染心污彼善根，故云不著；六純以正心而成彼，故云具正等；七無過失可簡却，故云不選擇，又亦有善斯收，故云不選也；八堪成佛果，故云隨順；九能得佛果，故云得自在。前句順向佛果，此句正得佛果。舉所迴善竟。自下第二正迴向中二：初六十門明廣大迴向、二從「不妄世間」下二十門明甚深迴向、深廣無礙為大迴向。又亦初是菩提眾生迴向、後是實際迴向。前中有六十門內廣顯普賢自在德用。於中初一門是總，謂無縛無著解脫心是能迴之心。彼善根者，彼前所攝諸善根。迴向具足等，正是所向也。問：此中不言迴向眾生，何耶？答：但令成就普賢三業，方能盡窮眾生界而攝化也，是故亦是迴向眾生等也。下別顯普賢三業德用，於中但知一一門皆攝法界自在德用，或理或行、或智或境、或自利行或化眾生、或體或用、或因或果、或人或法，皆各總攝一切法故，不可相從別科。今麁分二：初二十四門顯普賢因位究竟、二從「於一一境界」下三十五門顯普賢果位究竟，以普賢門內通因果故有此二門也。又釋：前約自分、後勝進，以二分無礙是普賢德故。前中亦二：初十四門明普賢自在三業、二「復作是念」下十門明普賢廣大三業。前中，初一是行所依，謂由勇進令行德成。下明所成德，初四門明總持無礙，是意業自在；次六力用無礙，是身業自在；次一明圓音無礙，是語業自在；後二門於眾生世間器世間自在。第二明廣大三業中十門，分四：初三門明普賢廣大語業，一說聲遍、二持所說、三說無休。次二門明廣大身業，一體、二用。次二門明廣大意業，一因智、二果智。後三通結三業，一明三業廣勤、二明身語深廣、三辨意業攝法。上來普賢因竟。自下第二明普賢果德，有三十五門，隨相分三：初十門明得普賢攝法廣大德、二「於一念頃悉能」下十五門明攝法自在、三「妙智知色微細」下十門明普賢微細智。又初是一重平漫知法、二相即相入重重知法、三微細容持甚深知法，此亦是漸次之相也。前中，一巧智自在名方便王；二無明住地盡名離癡法王；三慧照行法名法明；四巧成所化名為方便，於中列十。「如是等」下總結無盡。問：前段明普賢因，何故彼中亦有佛行？此中明果，何故亦有菩薩行耶？答：辨公釋前舉果顯因、此舉因顯果。又云：菩薩修行與佛等名普賢行，佛行大行名為普賢行。今更釋：經云「雖得佛道轉於法輪入於涅槃，而不捨於菩薩之道，是菩薩行。」謂因滿成果用，得果而不捨因。又以因果二位即入無礙各收法界，謂因窮法界具於果也，果攝法界合於因也。五身業令見喜；六知語淨口業；七知一切法智；八得佛法身自體相用；九得圓滿根，根有二義：一生後義謂出生無盡、二受法義謂根器領法無限量，故約所出、所領說。及自體差別列十五種，可知。十得無盡神力，於中初一句總、後十句別。依此等力修普賢行也。自下十五門明重重攝法無礙自在。於中初一無礙身智，謂身能外遍而內含容，智入無生而生大行。二生如來家，修法界行智。三以普眼見自在法界，故云於一毛道等也。容一毛之路名為毛道，於中三法圓滿：一容一切剎約事、二一切法界約理、三究竟空界就事空。何故爾耶？謂有二義：一以法性融通，事隨理融故；二以緣起相由無礙，即入容持自在故。此有同體異體，准上思之。四入劫智自在，謂長短無礙。五身業自在，謂令一身即多、多內各容。六見佛聞法自在，謂不著佛不倒法。七入世界自在智，謂迴動轉變隨智無礙。八知想自在智，謂一切法皆是想念中而成立故，是故一切悉是想也。於中有三：初一句是總；二列三十八種所知之想；三「如是」下顯能知之德，先明離障德、後「一切如來」下明知心所成德可知。九知心自在智，謂諸心相入及業依心異。十知處自在智，謂一即一切等。十一知業自在智。十二知法自在智。十三知語自在智，謂得無礙淨耳。十四得知根說法智。十五知根自在智。上來十五，竝是一中一切而了知耳。自下十門明普賢微細智自在。初一明知世間法微細智，於中有三：初一句總舉能知之智。二列十一種微細之法。衍法師云：所知之事幽微故，能知之智微細也。辨公云：此等竝難知，故名微細。今準上下經文，於一法中有一切法，齊頭炳然同時顯現，是微細義也。三「如是」下明能知之德。二知眾生微細智，初列十種所知、後結能知之德。三知菩薩行德微細智，謂舉初發意等取一切菩薩也，列二十一種所知微細也。四知菩薩位德大用智，先列四十二種所知，初十一明行位成滿，「生兜率天」下明位滿大用，謂八相等也；二「如是」下明能知之德，謂成普賢自在行德。五知眾生性智，先列十種所知、後「如是」下能知之德。六知世界智，初一總、次列二十種別有三世間自在、後「如是」下結能知之德。又此等皆云微細智者，是智從境名也。又此微細在智中，故智即細也。七知法界智，先舉所知，一總、十別、後結能智之德。八知入劫智微細，初一句總、「無量」下別列十種、後「如是」下結能知之德。成十種心，可知。九知法智微細，先列十種微細法智、後「如是」下結能知成德。前中法義有四重：一法體具德、二一切即一等明法用相即、三入非法等明理事相即、四入方便無餘是體用善巧。十知無餘智微細，先列十種所知、後「如是」下結能知之德。皆出生者，謂量智從理起，名出生。知無不盡，名無餘。此門亦是總結，故云知無餘也。上來廣大迴向竟。

Fourth, explaining the text: within the prose there are also two [parts]: first, the practice of the stage; second, its fruit. Within the former, the explanation contains one thousand sections of explanation, divided into two: first, a hundred sections within the mind of liberation free from bondage and attachment that provide an extensive explanation; the remaining nine hundred sections are explained comprehensively by analogy. Within the former hundred sections, it is further divided into two: first, twenty sections distinguishing the essence of the practices that can dedicate; the remaining eighty sections revealing the function of the practices directed toward. Within the former, there are also two: first, ten [clauses] on gathering roots of goodness with a non-disparaging mind; second, ten [clauses] from "always delighting" onward on accumulating and nurturing [them] in preparation for dedicating. Within the former, the first single mind is a general distinction; the remaining nine minds are particular manifestations. In the particulars, following the general, if fully stated it should say: "toward roots of goodness that emerge from saṃsāra, not giving rise to a disparaging mind"; hence it says: "mind that does not disparage emerging from saṃsāra." The following all follow this. Why not disparage? There are two meanings: first, because they flow from the fruit of buddhahood; second, because they are capable of accomplishing unsurpassed great bodhi. Just as in the Saddharmapuṇḍarīka Sūtra, "even a single low sound, all have achieved the Buddha-path," and so forth; just as the nyagrodha seed is small while its fruit is large, and so forth; just as in the "Wise Chief Chapter" above, such good as sweeping a stūpa accomplishes the dignified radiance and so forth in the fruit of buddhahood; therefore they cannot be disparaged. Question: In principle there should be even more superior and wonderful roots of goodness; why below is non-disparagement explained in reference to palms-joined and so forth? Answer: These are the most minute, what worldly people disparage; when the bodhisattva gathers and embraces down even to these, still they are not disparaged, how much less so all others; therefore it is distinguished in reference to these. In the particulars: first, leaving evil; second, gathering good; third, extensive cultivation; the rest can be known. Second, in the ten phrases of accumulation: the first one is general: because of not disparaging the preceding roots of goodness, therefore one always delights in gathering and receiving those goods. The nine phrases below are particular: first, gathering and keeping them from being lost is "bright"; second, conforming and corresponding, hence called "dwelling peacefully"; third, mindfulness without interruption; fourth, skillfully increasing further is called "nurturing"; fifth, not defiling those roots of goodness with an afflicted mind, hence called "unattached"; sixth, accomplishing them purely with a correct mind, hence called "possessing the correct and equal"; seventh, having no faults to be rejected, hence called "without selecting," or alternatively, wherever there is good it is gathered, hence called "not selecting"; eighth, capable of accomplishing the fruit of buddhahood, hence called "accordant"; ninth, able to attain the fruit of buddhahood, hence called "attaining mastery." The preceding phrase conforms toward the fruit of buddhahood; this phrase properly attains the fruit of buddhahood. Citing the goods that are dedicated is finished. Next below, the second part, on the dedication itself, has two: first, sixty sections explaining the vast dedication; second, twenty sections from "not vain in the world" onward explaining the profound dedication; the profound and vast being unimpeded is the great dedication. Moreover, the first is dedication to bodhi and sentient beings; the second is dedication to the limit of reality. In the former, within the sixty sections, Samantabhadra's mastered qualities and functions are extensively revealed. Therein, the first single section is general, meaning that the mind of liberation free from bondage and attachment is the mind that can dedicate. "Those roots of goodness" refers to those roots of goodness previously gathered. "Dedicating to the complete fulfillment" and so forth is properly what is directed toward. Question: Why is dedicating to sentient beings not mentioned here? Answer: Only when causing Samantabhadra's three karmas to be accomplished can one exhaustively reach the realm of sentient beings to gather and transform them; therefore this is also dedicating to sentient beings, and so forth. Below, Samantabhadra's qualities and functions of the three karmas are distinctly revealed; therein, one must know that each and every section gathers the dharmadhātu's mastered qualities and functions: whether principle or practice, wisdom or object, practice for one's own benefit or transforming sentient beings, essence or function, cause or fruit, person or dharma—because each generally encompasses all dharmas, they cannot follow one another in separate sections. Now roughly divided into two: first, twenty-four sections revealing the culmination of Samantabhadra's causal stage; second, thirty-five sections from "in each and every realm" downward revealing the culmination of Samantabhadra's fruitional stage; because within Samantabhadra's approach it penetrates both cause and fruit, there are these two sections. Another explanation: the former is in terms of one's own share, the latter of superior progress, because the unimpededness of the two shares is Samantabhadra's virtue. Within the former there are also two: first, fourteen sections explaining Samantabhadra's mastered three karmas; second, ten sections from "further giving rise to this thought" downward explaining Samantabhadra's vast three karmas. In the former, the first one is that upon which practice relies, meaning that by vigorous progression the qualities of practice are accomplished. Below, explaining the accomplished qualities: the first four sections explain unimpededness of dhāraṇī, which is mastery of mental karma; the next six [explain] unimpededness of power and function, which is mastery of bodily karma; the next one explains unimpededness of the round voice, which is mastery of vocal karma; the last two sections are mastery over the realm of sentient beings and the realm of the vessel. In the second [part], within the ten sections explaining the vast three karmas, divided into four: the first three sections explain Samantabhadra's vast vocal karma: first, the sound of preaching is all-pervading; second, upholding what is preached; third, preaching without rest. The next two sections explain vast bodily karma: first, essence; second, function. The next two sections explain vast mental karma: first, causal wisdom; second, fruitional wisdom. The last three conclude the three karmas together: first, explaining the vast diligence of the three karmas; second, explaining the profound vastness of body and speech; third, distinguishing mental karma gathering dharmas. Above, Samantabhadra's cause is finished. Next below, the second part, explaining Samantabhadra's fruitional qualities, has thirty-five sections, divided into three according to aspects: first, ten sections explaining the attainment of Samantabhadra's vast quality of gathering dharmas; second, fifteen sections from "in a single thought-moment can entirely" downward explaining mastery in gathering dharmas; third, ten sections from "wonderful wisdom knowing the subtlety of form" downward explaining Samantabhadra's subtle wisdom. Moreover, the first is knowing dharmas in a single, flat and level manner; the second is knowing dharmas in multi-layered mutual identity and mutual penetration; the third is profoundly knowing dharmas through subtle containment and retention; this is also the aspect of gradual progression. In the former: first, skillful wisdom being mastered is called "king of expedient means"; second, the ground of dwelling in ignorance being exhausted is called "king of dharmas free from delusion"; third, wisdom illuminating practiced dharmas is called "illumination of dharmas"; fourth, skillfully accomplishing those to be transformed is called "expedient means," within which ten are listed. From "such as these" onward, it generally concludes as endless. Question: The previous section explained Samantabhadra's cause; why were there also buddha-practices therein? This section explains the fruit; why are there also bodhisattva-practices? Answer: Master Bian explained: the former cites the fruit to reveal the cause; this cites the cause to reveal the fruit. He also says: the bodhisattva's cultivation being equal to the Buddha is called Samantabhadra practice; the Buddha's practice of great practice is called Samantabhadra practice. Now I explain further: the sūtra says, "Although attaining the Buddha-path, turning the dharmacakra, and entering nirvāṇa, yet not abandoning the path of the bodhisattva—this is the bodhisattva's practice." This means that the cause fulfills and accomplishes the fruitional function; attaining the fruit, one does not abandon the cause. Furthermore, because the two stages of cause and fruit mutually enter without obstruction, each gathering the dharmadhātu, the cause exhausts the dharmadhātu and possesses the fruit, and the fruit gathers the dharmadhātu and joins with the cause. Fifth, bodily karma causes those who see to rejoice; sixth, knowing speech purifies vocal karma; seventh, wisdom knowing all dharmas; eighth, attaining the essence, characteristics, and functions of the Buddha's dharmakāya; ninth, attaining perfected faculties. Faculties have two meanings: first, the meaning of generating what follows, meaning endless emergence; second, the meaning of receiving dharmas, meaning the vessel of faculties receives dharmas without measure; therefore it is spoken in terms of what is produced and what is received. And its essential distinctions list fifteen kinds, which can be known. Tenth, attaining inexhaustible supernormal powers, within which the first sentence is general, and the following ten sentences are particular. Relying on these powers, one cultivates Samantabhadra practice. Next below, fifteen sections explain multi-layered, unimpeded mastery in gathering dharmas. Therein, the first is unimpeded bodily wisdom, meaning the body can pervade externally while internally containing and holding, and wisdom enters the unborn and generates great practices. Second, being born in the Tathāgata's family, the wisdom of cultivating dharmadhātu practices. Third, seeing the mastered dharmadhātu with the universal eye, hence it says "in a single hair-path" and so forth. A path that accommodates a single hair is called a hair-path, in which three dharmas are perfected: first, accommodating all lands, in terms of phenomena; second, all dharmadhātus, in terms of principle; third, ultimate space-realm, in terms of the emptiness of phenomena. Why is it so? There are two meanings: first, because dharmatā fuses and penetrates, phenomena fuse in accordance with principle; second, because conditioned arising is mutually dependent and unobstructed, mutual identity, entry, containment, and retention are mastered. This has identical essence and different essence; consider it following the above. Fourth, mastery of the wisdom of entering kalpas, meaning length and shortness are unobstructed. Fifth, mastery of bodily karma, meaning causing one body to be many, and within each of the many containing [others]. Sixth, mastery in seeing buddhas and hearing the Dharma, meaning not clinging to buddhas and not mistaking the Dharma. Seventh, mastery of wisdom in entering world realms, meaning revolving, moving, and transforming are unobstructed following wisdom. Eighth, mastery of wisdom in knowing thoughts, meaning all dharmas are established within thoughts, and therefore all are thoughts. Therein there are three: the first sentence is general; second, listing thirty-eight kinds of thoughts that are known; third, from "like this" downward revealing the quality of being able to know: first explaining the quality of leaving hindrances, and later from "all tathāgatas" downward explaining the accomplished quality of knowing mind, which can be known. Ninth, mastery of wisdom in knowing the mind, meaning the mutual entry of minds and that karma differs relying on the mind. Tenth, mastery of wisdom in knowing places, meaning one is all, and so forth. Eleventh, mastery of wisdom in knowing karma. Twelfth, mastery of wisdom in knowing dharmas. Thirteenth, mastery of wisdom in knowing speech, meaning attaining the unobstructed pure ear. Fourteenth, wisdom knowing faculties to preach the Dharma. Fifteenth, mastery of wisdom in knowing faculties. The above fifteen all understand and know all within one. Next below, ten sections on Samantabhadra's mastery of subtle wisdom. The first explains the subtle wisdom of knowing worldly dharmas, within which there are three: the first sentence generally cites the wisdom that can know. Second, listing eleven kinds of subtle dharmas. Dharma Master Yan says: because the things known are profound and subtle, the wisdom that can know is subtle. Master Bian says: these are all difficult to know, hence called subtle. Now according to the sūtra text above and below: in a single dharma there are all dharmas, simultaneously and vividly manifested abreast; this is the meaning of subtle. Third, from "like this" downward explains the quality of being able to know. Second, subtle wisdom knowing sentient beings: first listing ten kinds of what is known; later concluding with the quality of being able to know. Third, subtle wisdom knowing the qualities of bodhisattva practices, meaning citing initial aspiration and so forth to encompass all bodhisattvas; listing twenty-one kinds of subtle things known. Fourth, wisdom knowing the great functions of the qualities of the bodhisattva stage: first listing forty-two kinds of what is known; the first eleven explaining the fulfillment of the stages of practice; from "being born in Tuṣita Heaven" downward explaining the fulfilled great functions of the stage, meaning the eight aspects and so forth; second, from "like this" downward the quality of being able to know, meaning accomplishing Samantabhadra's mastered qualities of practice. Fifth, wisdom knowing the nature of sentient beings: first listing ten kinds of what is known; later from "like this" downward the quality of being able to know. Sixth, wisdom knowing world realms: first, one general; next listing twenty particulars having mastery over the three worlds; later from "like this" downward concluding the quality of being able to know. Furthermore, these are all called subtle wisdom because wisdom takes its name from the objective realm; also, this subtlety is within wisdom, hence wisdom itself is subtle. Seventh, wisdom knowing the dharmadhātu: first citing what is known, one general and ten particular; later concluding the quality of being able to know. Eighth, subtle wisdom knowing entry into kalpas: the first sentence is general; from "immeasurable" downward listing ten particulars; later from "like this" downward concluding the quality of being able to know, accomplishing ten kinds of mind, which can be known. Ninth, subtle wisdom knowing dharmas: first listing ten kinds of subtle wisdom of dharmas; later from "like this" downward concluding the accomplished quality of being able to know. In the former, the meaning of dharmas has four levels: first, the essence of dharmas possesses qualities; second, "all is one" and so forth explains the mutual identity of dharmic functions; third, entering non-dharmas and so forth explains the mutual identity of principle and phenomena; fourth, entering expedient means without remainder is the skillfulness of essence and function. Tenth, subtle wisdom knowing without remainder: first listing ten kinds of what is known; later from "like this" downward concluding the quality of being able to know. "All are generated": quantitative wisdom arising from principle is called generated; knowing without failing to exhaust is called without remainder. This section is also a general conclusion, hence called knowing without remainder. Above, the vast dedication is finished.