華嚴經探玄記 9.14

9.14

第四明本末無礙者，謂明六相總別無礙故也。釋此六相，義作六門：一明教興意，謂破定執見以顯緣起圓融之法。此理現前，一切惑障一滅一切滅，一切行位一成一切成等。二種類者，不自不他生等四句，及不有不無等四句，并不生等八不十不等，皆悉會事入理，是此流類。但彼等入理以順一寂，今此入理圓融彼事，便相即相入成普賢法，有斯左右耳。三明所出者，此文出在下經第四大願中，經家自說，非是論主率意而作。四明建立者，何故唯六不多不少者？謂汎論緣起法，要有三門：一末依於本，有起不起；二彼所起末既帶於本，是故相望有同有異；三彼帶本之末既為本收，是故當體有存有壞。若不具此三，不成緣起。三中各二，故但唯六。五問答決擇者，有二：初逆，謂非總非別等，各各互相形奪，諸相皆盡故也。二順，謂亦總亦別等，各各順相成就等，思准作之。六釋文，有五：一約法舉數，謂於所說法中有六種相等。二辨定教義，此言說解釋者是定教，謂於此中安此六相之言說，為欲解釋經文，應知此意。又釋：此中釋六相，非是此處經文，但是論主解釋之意應知。除事謂陰界入等者，此辨定其義，謂約道理說融通，非是陰等事相中辨，故除簡之。三列名可知。四釋相中，別依本者，明依總開別。滿彼本者，還能成總，謂要依本之別，方能滿本故也。增相者，是前九入漸增之相，以顯異也。緣成和合，略言標顯；緣散無作，廣辨因緣。如世界成壞者，舉喻以顯，謂如百億四天合成一娑婆界，略言標顯為成。若分別廣說，百億差別。合一娑婆無所依住，故為壞。五餘一切等者，勸於一切處，準類知之。第二共自利他中十種始終，經本略無始終總句。始者，信。欲親近等者，此明求法之初，非信不求、非欲不能忍苦求法。由內起信欲，是故外能親近善友，為得法方便也。終者，念持。諸地者，此明得法不妄，憶念所受任持不失。所持是何？謂諸地法也。理實此二通在諸地，以下十句皆名始終故。若寄位分，始在地前、終在地上，同上入中信樂地前得證，地上復有阿含及證，如是次第依初相應知者，更以一翻釋始終義。始配阿含、終配證得，如次配釋同前應知。故云初相，指前始終相也。阿含，正音名阿笈摩，古翻名淨教，又譯名來，以此言教從無煩惱人邊來。今譯名傳，謂此聖言是三世佛之所同說，但古今諸佛相傳而說，非新制作故名傳。又依此論，上下文內阿含及證總有九重：一行教相對，音聲言教名為阿含、一切功德說以為證，猶下說中字義二藏是也。二約位地相對，解行已前依教修行名為阿含、初地已上說之為證，猶下解脫月第二請中歎眾是也，謂地前起聞思修等名阿含淨、初地已上一切行德通名證淨。三修成相對，一切地中聞思修報生識智，此等四心緣照之解名曰阿含、真智出言以之為證，故下論言聞思修等是則可說，以可說故名曰阿含，地智離文名之為證。四真偽相對，一切地中真偽合修名曰阿含、捨偽契真名之為證，猶下所明義說二大，說大阿含方便修、義大是證行成也。五相實相對，世間修中得彼證相名曰阿含、契本實相名之為證，猶下所說增上妙法光明法門，增上是證、光明是教。六體德相對，就彼離相所成行中，無始法性本隱今顯，名之為證。依本所成方便行德，依教修生名為阿含，猶下文中練金所況，金體喻證、釧等嚴具喻於阿含。七體用相對，前體及德相從為證、依此所起隨順世間教智之用名為阿含，猶下文中珠放光等所況法是，珠輪等淨喻於證體、光炎等喻於阿含。八自分勝進相對，自分所成體德及用皆名為證、能受佛教稱曰阿含，猶下文中歎金剛藏二力是也，妙智及辨名為證力、於佛教法念堅淨慧名阿含力。九約詮就實相對，真智之體說以為證、即此證體約言分十名為阿含，猶下文中虛空跡處所況法是，虛空平等喻地證智，故下論云「字身住處證智所攝」；空中之跡喻地阿含，故下論云「非無地智名句字身，名句字身是阿含法」也。此之九種通上及下，應准知之。此中別辨十句始終中，初三地前思修利物、次一見道、餘六修道。此十始終狹於前入，以彼入中前該聞慧、後攝佛盡。此不同者，理實齊通，但以聞慧及佛非是正地，前已明故，不重辨也。一攝始終，謂稱思宣法故云實說，實說成德故名為攝。以彼聞慧從他受法，師義不便，故不論也。二欲始終，是思慧，上品增上求心名之為欲，菩薩教化欲令眾生契合諸地，故云令證一切佛法，此是安住義也。念是其欲，隨順是令證。三行始終，即修慧，於此加行位中正觀意言唯識等觀名之為行，以非證位，是故名為觀分時中。於彼地上真無流法作帶相觀，是故於彼無流道品但能修相觀，未得無相觀也。復依相觀，說授前機，名為分別。《攝論》現前立少物，謂是唯識性等，《唯識論》帶相觀心等，並此位行也。是意言觀故，經中名說、論經名觀，其義一也。四證始終，即見道位。大智光明是根本智，善分別者是後得智。以自嚴者，二智成德。又論經擇字是此分別，分別中勝，名善分別。勝者，法無我故，過小名大。治惑曰明。此事中。彼時中皆善知者，釋方便字，是相見道故有此知。論既不顯，今作三釋：一此事中者，是此見道事中也。彼時中者，是地前觀分時中也。正照於此兼巧知彼，名皆善知以為方便，方便猶是以自嚴義。二釋此事同前，彼時是後修道位中所有行相，以此後智照前達後名皆善知。三此事中者是此後智相見道中，彼時中者是彼本智真見道時中，皆善知者巧具二智用以自嚴名為方便。又釋：以法真見道兼知彼故，云皆善知也。五修道始終，謂出世智辨其智體。智力明有入法功能。法是行法。義是義理，是智所入，謂此法義能出生具智名具智門，修道智力能入彼門故云也。後五始終，論主寄治五障翻對以釋。問：此處五障為實為虛？答：亦實亦虛。謂有此障者不得此位，得此位者無此障故，是故假對此障翻顯治行，即十種釋中顯發釋也。論中先別辨五障、後舉經對顯，今並通釋。一一障中各二：先舉障名，謂不能以正摧邪；下釋障義。已說正義，他言能壞，自行失也。眷屬離散，化他行失，故成障也。下舉經顯治。隨彼所著，顯己正義對治邪執，故云隨所應住。次第說，故此標也。下句釋。以得無礙樂說辨才智慧明故，是故能破他也。論經此二合為一句。二不能答難者，此列名。前明不能破，此明不能立。於問芒然，失自利行；設言不信，失利他行。下舉經顯治，謂證得無礙大智地，故云具足等也。三於小起戀，失於二利，不妄大心故以成治。四於生怠化亦乖兩利，化物不疲故以成治，故云教化成就等。五於化不巧故無方便亦失二益，以五明等一切處法明達巧慧名決定智為能治也。又此五障中，初一不能破他邪宗、二雖能破他而不能立自己正宗、三雖能立破而情樂小乘、四雖不樂小乘而嬾化他、五雖化不疲而無化他方便，是故至五化行略周。上二十句總明加所為竟。自下第三明其加相。於中有三，謂口、意、身加。此三加次第，有其二門：一約他方佛，先口加者，乘前言便勸說。於先說由內智淨覺為因，是故次明意加與智，得智堪說事。次起定故，後身加摩頂令起。二就舍那佛，先意、次身、後口。為令得定，定由意力，是故居先；身光照燭，以增威德；雲臺說偈，口業加教，方能有說。是故此三從微至著成於說耳。

Fourth, explaining the unhindered nature of root and branch: this means explaining that the six characteristics, universal and particular, are unhindered. In explaining these six characteristics, the meaning is divided into six gates. 1. Explaining the intention for the arising of the teaching: this means destroying fixed attachments and views in order to reveal the teaching of the perfect interpenetration of dependent origination. When this principle manifests, if one affliction or obstruction is eliminated, all are eliminated; if one practice or stage is achieved, all are achieved, and so forth. 2. Categories: the four phrases such as neither arising from self nor from other, the four phrases such as neither being nor non-being, as well as the eight negations (such as non-arising) and the ten negations—all integrate phenomena into principle, and belong to this same category. However, while those others enter principle to accord with singular quiescence, here entering principle perfectly interpenetrates those phenomena, immediately being identical with and entering each other to constitute the Samantabhadra Dharma; there is this difference between them. 3. Explaining the source text: this passage originates below in the sūtra in the fourth great vow; spoken by the sūtra compiler himself, it was not arbitrarily formulated by the treatise author. 4. Explaining their establishment: Why are there only six, neither more nor fewer? Generally speaking, in the Dharma of dependent origination, there must be three gates: first, branches rely on the root, having arising and non-arising; second, since those arisen branches carry the root, when viewed in relation to each other they have sameness and difference; third, since those branches carrying the root are subsumed by the root, in their own substance they have integration and disintegration. If these three are not complete, dependent origination is not established. Since there are two in each of the three, there are only six. 5. Resolving through question and answer: there are two. First, the negative perspective: namely, neither universal nor particular, etc., as each mutually negates the other so that all characteristics are completely extinguished. Second, the affirmative perspective: namely, both universal and particular, etc., as each mutually establishes the characteristics in accordance with each other; one should reflect and extrapolate accordingly. 6. Explaining the text: there are five parts. First, enumerating according to the dharmas: namely, that within the explained dharmas there are six characteristics, etc. Second, determining the meaning of the teaching: 'this verbal explanation' determines the teaching, meaning that setting forth the words of these six characteristics here is intended to explain the sūtra text; one should understand this intention. Alternatively: the explanation of the six characteristics here is not the sūtra text at this point, but should be understood as merely the treatise master's interpretive intention. 'Excluding phenomena, namely the skandhas, dhātus, and āyatanas, etc.': this determines its meaning, stating that perfect interpenetration is explained in terms of principle, not discriminated within the phenomenal characteristics of the skandhas and so forth, which is why they are excluded and set aside. Third, listing the names: this is readily understood. Fourth, in explaining the characteristics: 'the particular relies on the root' explains that relying on the universal unfolds the particular. 'Fulfilling that root' is in turn able to complete the universal, meaning that one must rely on the particulars of the root in order to fulfill the root. 'The characteristic of increase' is the characteristic of gradual increase of the preceding nine entries, thereby revealing difference. 'Conditions forming in harmony' is briefly stated to indicate integration; 'conditions dispersing without action' extensively analyzes causes and conditions. 'Like the formation and disintegration of a world' raises an analogy to illustrate it: just as ten billion four-continent worlds combine to form one Sahā world, which is briefly stated and indicated as 'formation'; if discriminated and extensively explained, there are ten billion distinctions, and when combined into one Sahā there is nowhere it abides, hence it is 'disintegration'. Fifth, 'all the rest, etc.' encourages one to extrapolate by category in all contexts. Second, in the ten beginnings and endings of shared self-benefit and other-benefit, the sūtra text lacks an overarching clause for 'beginning and ending'. 'Beginning' is faith. 'Wishing to approach, etc.' explains the beginning of seeking the Dharma: without faith one does not seek, and without desire one cannot endure suffering to seek the Dharma. Because faith and desire arise internally, externally one can approach good friends as an upāya for obtaining the Dharma. 'Ending' is mindfulness and retention. 'The bhūmis' explains that upon obtaining the Dharma one does not forget it, recollecting what was received and retaining it without loss. What is retained? The dharmas of the various bhūmis. In truth, these two pervade the various bhūmis, because the ten lines below are all called 'beginning and ending'. If allocated by stage: the beginning is prior to the bhūmis and the ending is above the bhūmis, identical to the faith and aspiration prior to the bhūmis and the attainment of realization above the bhūmis in the entries above. Furthermore, there are āgama and realization above the bhūmis; 'the order like this should be understood according to the initial characteristic' provides yet another interpretation of the meaning of beginning and ending. The beginning corresponds to āgama, and the ending corresponds to realization and attainment; one should understand that matching them sequentially is the same as before. Hence it says 'initial characteristic', referring to the preceding characteristic of beginning and ending. Āgama is correctly pronounced *āgama*; an old translation renders it 'pure teaching', and another translation renders it 'coming', because this verbal teaching comes from one without afflictions. The current translation renders it 'transmission', meaning that this holy word is spoken in common by the Buddhas of the three times, merely transmitted and spoken by the ancient and present Buddhas, not newly created; hence it is called 'transmission'. Furthermore, based on this treatise, between above and below in the text there are nine tiers of āgama and realization in total: 1. Contrast between practice and teaching: voice and verbal teaching are called āgama; all virtuous qualities are spoken of as realization, just as in the two treasuries of letters and meanings spoken of below. 2. Contrast in terms of stages and bhūmis: practicing in accordance with the teaching before understanding and practice is called āgama; the first bhūmi and above is spoken of as realization, just as the praise of the assembly in the second request of Vimukticandra below, meaning that giving rise to hearing, thinking, cultivating, etc., prior to the bhūmis is called 'purity of āgama', while all cultivated virtues from the first bhūmi and above are collectively called 'purity of realization'. 3. Contrast between cultivation and fruition: the consciousness and wisdom arising from hearing, thinking, cultivating, and retribution in all bhūmis—the understanding that cognizes and reflects upon these four minds is called āgama; true wisdom transcending speech is taken as realization. Therefore, the treatise below says that hearing, thinking, cultivating, and so on are expressible, and because they are expressible they are called āgama, whereas the wisdom of the bhūmis transcends text and is called realization. 4. Contrast between true and provisional: the combined cultivation of the true and provisional in all bhūmis is called āgama; abandoning the provisional and tallying with the true is called realization, just as the two greats—meaning and explanation—clarified below, where the great explanation is the upāya cultivation of āgama, and the great meaning is the fulfillment of practice in realization. 5. Contrast between characteristics and reality: obtaining the characteristics of realization in worldly cultivation is called āgama; tallying with the fundamental true characteristic is called realization, just as the Dharma gate of the superior, wondrous Dharma radiance spoken of below, where 'superior' is realization and 'radiance' is teaching. 6. Contrast between essence and virtue: with regard to the practice accomplished in transcending characteristics, the beginningless dharmatā, originally concealed and now revealed, is called realization; the virtuous upāya practices accomplished relying on the root, cultivated and generated relying on the teaching, are called āgama, just as the analogy of refining gold in the text below, where the substance of gold illustrates realization and adornments such as bracelets illustrate āgama. 7. Contrast between essence and function: the preceding essence and virtue taken together constitute realization; the function of teaching and wisdom that arises relying on this in accordance with the worldly is called āgama, just as the dharmas illustrated by the jewel emitting light in the text below, where the purity of the jewel wheel illustrates the essence of realization and the blazing light illustrates āgama. 8. Contrast between one's own level and superior progress: the essence, virtues, and functions accomplished at one's own level are all called realization; being able to receive the Buddha's teaching is called āgama, just as the praise of the two powers of Vajragarbha in the text below, where wondrous wisdom and eloquence are called the power of realization, and mindfulness and firm, pure wisdom regarding the Buddha's Dharma teachings are called the power of āgama. 9. Contrast between signifier and signified: the substance of true wisdom is spoken of as realization; this very substance of realization divided into ten through language is called āgama, just as the dharma illustrated below by the footprints in empty space: the equality of empty space illustrates the realized wisdom of the bhūmis, which is why the treatise below says 'the abiding place of the collection of syllables is subsumed under realized wisdom'; the footprints in the sky illustrate the āgama of the bhūmis, which is why the treatise below says 'it is not that there are no names, phrases, and collections of syllables of the wisdom of the bhūmis; names, phrases, and collections of syllables are āgama dharmas'. These nine types apply to what is above and below, and should be understood accordingly. Among these ten clauses of beginnings and endings discriminated individually: the first three are thinking, cultivating, and benefiting beings prior to the bhūmis; the next one is the path of vision; the remaining six are the path of cultivation. These ten beginnings and endings are narrower than the preceding entries, because those entries encompassed hearing-wisdom before and fully subsumed the Buddha after. Why this is not the same: in reality they are equally pervasive, but because hearing-wisdom and the Buddha are not the bhūmis proper, having already been explained before, they are not analyzed again. 1. The beginning and ending of gathering: proclaiming the Dharma in accord with reflection is called 'speaking truly'; speaking truly fulfills virtue, hence it is called 'gathering'. Because that hearing-wisdom receives the Dharma from others, the teacher's function is not applicable, so it is not discussed. 2. The beginning and ending of desire: this is thinking-wisdom; a superior, increasing mind of seeking is called desire. A bodhisattva teaching and transforming desires to make sentient beings tally with the bhūmis, hence it says 'causing them to realize all Buddha-dharmas'; this is the meaning of abiding. Mindfulness is the desire; according with it is causing them to realize. 3. The beginning and ending of practice: this is cultivation-wisdom; right contemplation within this stage of application, such as the contemplation of mental discourse and consciousness-only, is called practice. Because it is not the stage of realization, it is called 'within the time of the contemplative phase'. Regarding the true non-outflow dharmas above the bhūmis, one performs contemplation with characteristics; therefore, regarding those non-outflow branches of the path, one can only cultivate contemplation with characteristics and has not yet attained contemplation without characteristics. Furthermore, relying on contemplation with characteristics, one speaks and transmits it to those beings before one, which is called 'discrimination'. The *Saṃgraha*'s 'setting up a slight object before oneself, calling it the nature of consciousness-only, etc.' and the *Vijñaptimātratā-siddhi*'s 'contemplating the mind with characteristics, etc.' are all practices of this stage. Because it is the contemplation of mental discourse, it is called 'speaking' in the sūtra and 'contemplation' in the treatise sūtra; their meaning is one. 4. The beginning and ending of realization: this is the stage of the path of vision. 'The radiance of great wisdom' is fundamental wisdom; 'well discriminating' is subsequent wisdom. 'Adorning oneself with them': the two wisdoms accomplish virtues. Furthermore, the character 'selecting' in the treatise sūtra is this discrimination; being supreme among discriminations, it is called 'well discriminating'. Being supreme means the selflessness of dharmas; surpassing the small is called great. Curing delusions is called radiance. 'In this matter' and 'in that time, all being well known': this explains the word 'upāya'; because it is the path of vision of characteristics, there is this knowledge. Since the treatise does not make it explicit, three interpretations are now given: First, 'in this matter' is in this matter of the path of vision; 'in that time' is in the time of the contemplative phase prior to the bhūmis. Directly illuminating this and skillfully knowing that as well is called 'all being well known', which constitutes upāya; upāya still has the meaning of adorning oneself. Second interpretation: 'this matter' is the same as before; 'that time' refers to all the practices and characteristics within the subsequent path of cultivation, so that using this subsequent wisdom to illuminate the past and penetrate the future is called 'all being well known'. Third, 'in this matter' is in the path of vision of characteristics of this subsequent wisdom; 'in that time' is in the time of the true path of vision of that fundamental wisdom; 'all being well known' means skillfully possessing the two wisdoms and using them to adorn oneself, which is called upāya. Alternatively: because taking the true path of vision as dharma also knows that, it says 'all being well known'. 5. The beginning and ending of the path of cultivation: 'supramundane wisdom' distinguishes its wisdom-essence. 'Wisdom power' clarifies that it has the capacity to enter dharmas. 'Dharma' is the practice dharma; 'meaning' is the doctrinal principle, which is what is entered by wisdom, meaning that these dharmas and meanings can produce complete wisdom, hence called 'the gate of complete wisdom'; the wisdom power of the path of cultivation can enter that gate, hence it is so stated. For the latter five beginnings and endings, the treatise author relies on curing the five hindrances to explain them by counteracting them. Question: Are the five hindrances here real or fictitious? Answer: They are both real and fictitious. Meaning: those who have these hindrances do not attain this stage, and those who attain this stage lack these hindrances; therefore, by provisionally setting them against these hindrances, the counteracting practices are revealed, which is the 'manifesting explanation' among the ten types of explanation. In the treatise, it first discriminates the five hindrances separately and then cites the sūtra to contrast and reveal them; both are now explained together. Within each hindrance there are two parts: first, stating the name of the hindrance, namely being unable to destroy the heterodox with the orthodox; below, explaining the meaning of the hindrance. Having already spoken the orthodox meaning, the words of others can destroy it, which is the loss of one's own practice. Retinues scatter and disperse, which is the loss of the practice of transforming others; thus it constitutes a hindrance. Below, citing the sūtra to reveal the antidote: 'in accord with what they are attached to' reveals one's own orthodox meaning to counteract heterodox attachments, hence it says 'in accord with where they should abide'. 'Explaining in sequence', hence this is indicated. The following line explains: because one has attained unhindered, joyful eloquence, wisdom, and brilliance, one is able to refute others. In the treatise sūtra, these two are combined into one clause. 2. 'Unable to answer objections': this lists the name. The preceding explained the inability to refute; this explains the inability to establish. Being confused by questions loses the practice of self-benefit; if what one says is not believed, one loses the practice of other-benefit. Below, the sūtra is cited to reveal the antidote: namely, realizing the stage of unhindered great wisdom, hence it says 'endowed, etc.' 3. Becoming attached to the small loses both benefits; not forgetting the great mind constitutes the antidote. 4. Being indolent in transforming sentient beings also goes against both benefits; being untiring in transforming beings constitutes the antidote, hence it says 'accomplishing the teaching and transformation, etc.' 5. Lacking skill in transformation means lacking upāya and also losing both benefits; having clear comprehension and skillful wisdom regarding all dharmas, such as the five sciences, is called 'determinate wisdom', which serves as the antidote. Furthermore, among these five hindrances: the first is inability to destroy another's heterodox doctrine; the second, although able to destroy another's, is inability to establish one's own orthodox doctrine; the third, although able to establish and destroy, delights mentally in the Hīnayāna; the fourth, although not delighting in the Hīnayāna, is lazy in transforming others; the fifth, although untiring in transforming, lacks the upāya to transform others. Therefore, up to the fifth, the practice of transformation is briefly complete. The twenty clauses above, which comprehensively explained the purpose of the empowerment, are concluded. From here down is the third section, explaining the characteristics of empowerment. In this there are three: oral, mental, and physical empowerment. The sequence of these three empowerments has two approaches: 1. In terms of the Buddhas of other directions: oral empowerment comes first, taking advantage of the preceding speech to encourage the discourse. Because internal wisdom and pure awakening are the causes for what was spoken before, mental empowerment is explained next to bestow wisdom, so that upon obtaining wisdom he is capable of explaining matters. Next, because he is to arise from samādhi, physical empowerment touches his crown to make him arise. 2. In terms of Rocana Buddha: mental is first, physical is next, and oral is last. In order to cause him to attain samādhi, since samādhi depends on mental power, it comes first; the body's light illuminates to increase his majestic virtue; verses are spoken from the cloud terrace, with oral karma bestowing teaching, only after which he is able to speak. Therefore, these three proceed from subtle to manifest to accomplish the discourse.