華嚴經探玄記 9.15

9.15

就初口加內十句：初句是總。汝當說者，令其辨說，即是辯才，謂隨所得法義，憶念不忘說，故法門差別，如論應知。汎論方便有三種：一發起方便，謂如加行發起根本，即七方便等；二無住方便，謂由悲智巧相導引，不住生死及涅槃故，如方便度等；三集成方便，謂諸緣起巧相集成，如六相方便等。今此當於集成方便，故云此善巧等也。下九句別中分二者，謂自他二力，以諸緣起法皆有因緣親疎二力成故。他力中二：一如來神力、二智明加故，經中二句顯之也。自力中分四者，以因中有四義故，一有力能作義、二無力不作義、三具二義故能引眾生、四泯二相故稱理成德。又釋：此四漸次釋疑。疑云：何故得加？以有因力故。若是有力，何須復加？以因不作故。若是不作，應無用？以由無作方堪益物。若逐機益物，應失自體？以身淨圓滿故。又釋：初二自利，一教行、二證行，又一相、二體；次一利他；後一二利滿故成德。成德中三義內，一當位顯益、後二寄對辨勝。初因位窮終，故云菩薩盡。位滿成益，故云有二利益，謂法身真理唯是無分別智正證依止，非是染心意等所取，故云也。《楞伽》云「取相名識，不取名智。」理智合成依止義，故云法身智身。十地終心受佛職相，故云受佛位故，如法雲地受位分說。在因位中有此益相，此位不改因，故云現報利益。謂一切佛放益一切智光，入此菩薩頂，故云於一切佛得受記。受記即是受位也。二轉此因位至成果之處，故云後報利益。此是十地菩薩攝報果處，便於此處成報身佛。理實剛藏猶未成，此當必成，故結德在身。如下佛盡，亦同此辨。摩醯，此云大。首羅，此云自在。智處有四義：一以下三禪慧多定少令智不勝，四無色中定多慧少智亦不勝，此第四禪定慧等故是故智勝，故云智處。二此處五那含天是聖人所生處，聖人智勝故云智處。三此處有十地菩薩攝報果，彼菩薩攝十度行別成智度，故名彼處以為智處。四此處成報身佛，得一切智、一切種智，故名此處以為智處。此是世間中最高勝處，於彼現成佛，故云世間高大之身。後二寄對顯勝中，初一對下彰出。於彼二乘無少分同，故云不同盡。又彼二乘見有世間而超過故，於此世間超而不盡；見有涅槃而可取證，於出世淨亦未得盡。今菩薩皆盡彼際，故云不同盡。後一望上顯同。謂於佛果窮盡彼際，故云佛盡，經略此句。謂二力之中自力勝，故以多義顯上，故云校量轉勝上上也。又釋：此佛盡理實，剛藏猶未成就，何故此中辨耶？以為顯自力辨勝，故此說耳。第二意加中二：初十句正明意加、後十句釋偏加所以。何故就意加釋者？以意加是本故。又前口加有自他二力，今意加亦爾。初十明他力正加、後十明自力堪加。初十句內，初句亦總亦別，餘九唯別。

Regarding the first [section], the empowerment of speech, within its ten clauses: the first clause is general. "You should speak" means causing him to discriminate and explain, which is eloquence (pratibhāna); that is, following the teachings and meanings one has attained, recollecting them without forgetting and expounding them; hence the distinctions among Dharma gates should be known as in the treatise. In general discussion, upāya has three kinds: first, initiating upāya, such as preparatory practices initiating the fundamental, namely the seven upāyas and so forth; second, non-abiding upāya, which means that through the skillful reciprocal guidance of compassion and wisdom, one does not abide in saṃsāra or nirvāṇa, as in the perfection of upāya (upāyapāramitā); third, integrative upāya, which means the skillful integration of all conditioned arisings, as in the upāya of the six aspects. Here, this corresponds to the integrative upāya; hence it says "this skillfulness" and so forth. In dividing the nine specific clauses below into two, they refer to the two powers of self and other, because all conditioned arisings are brought to completion by the two direct and indirect powers of causes and conditions. Within the other-power there are two: first, the tathāgata's spiritual power; second, the empowerment by the illumination of wisdom; two clauses in the sūtra make these clear. Dividing the self-power into four is because in the causal stage there are four meanings: first, the meaning of possessing power and being able to act; second, the meaning of lacking power and not acting; third, possessing both meanings and thus being able to guide sentient beings; fourth, eliminating the two marks and thus according with principle to consummate virtue. Another interpretation: these four resolve doubts in succession. The doubt asks: Why does he receive empowerment? Because he has causal power. If he possesses power, why must there be further empowerment? Because in the causal stage he does not act. If he does not act, should he not be devoid of function? Because only by non-action is he competent to benefit beings. If he adapts to capacities to benefit beings, should he not lose his own essence? Because his body is pure and complete. Another interpretation: the first two are the benefit of oneself—first, practice of teaching; second, practice of realization; also, first, marks; second, essence. The next one is the benefit of others. The last one is the consummation of virtue because both benefits are fulfilled. Within the three meanings in the consummation of virtue: first, revealing benefit at the current stage; the latter two, demonstrating supremacy in comparison with others. The causal stage first reaches its culmination, hence it says "the bodhisattva's exhaustion." Fulfilling the stage consummates benefit; hence it says "having two kinds of benefits": the true principle of the dharmakāya is the basis directly realized solely by non-conceptual wisdom and not something grasped by the defiled mind, mentation, and so forth; hence it is stated thus. The Laṅkāvatāra Sūtra says: "Grasping marks is called consciousness; not grasping is called wisdom." Principle and wisdom unite to form the meaning of the basis; hence it says "dharmakāya and jñānakāya." The mark of receiving the Buddha's office at the final mind of the tenth bhūmi is why it says "because of receiving the Buddha's position," as explained in the section on receiving the position in the Dharmameghā-bhūmi. Having this mark of benefit while in the causal stage, this stage does not change its causal status; hence it says "the benefit of present retribution." That is, all buddhas emit the light of omniscience that enters the crown of this bodhisattva's head, hence it says "receives prophecy from all buddhas." Receiving prophecy is precisely receiving the position. Second, transforming this causal stage to arrive at the fruition result, hence it says "the benefit of future retribution." This is the place where tenth-bhūmi bodhisattvas gather the fruition of retribution, and right here they become saṃbhogakāya Buddhas. In principle and fact Vajragarbha has not yet become one, but he is destined to certainly become one; hence this virtue is attributed to his person. Below, "exhaustion of buddhas" is also explained in the same way. Mahe- here means great; -śvara here means sovereignty. "The abode of wisdom" has four meanings: First, because the lower three dhyānas have much wisdom and little meditative concentration (samādhi), making wisdom not supreme, and the four formless realms have much concentration and little wisdom, making wisdom also not supreme; this fourth dhyāna has concentration and wisdom in balance, and therefore wisdom is supreme, so it is called "the abode of wisdom." Second, the five anāgāmin heavens in this place are the birthplace of noble ones, and since noble ones have supreme wisdom, it is called "the abode of wisdom." Third, in this place tenth-bhūmi bodhisattvas gather the fruition of retribution; those bodhisattvas gather the practices of the ten pāramitās into a distinct perfection of wisdom (prajñāpāramitā), so that place is named "the abode of wisdom." Fourth, in this place they become saṃbhogakāya Buddhas and attain omniscience and knowledge of all aspects; hence this place is called "the abode of wisdom." This is the highest and most supreme place in the mundane world, and having realized buddhahood right there, it says "the tall and vast body of the world." In the latter two that demonstrate supremacy through comparison: the first reveals transcendence over the lower. Having not the slightest commonality with the two vehicles, it says "different exhaustion." Furthermore, because the two vehicles see the mundane world as existent and transcend it, their transcendence of this mundane world is not exhaustive; seeing nirvāṇa as something that can be attained, their supramundane purity is also not yet exhausted. Now the bodhisattva exhausts the limits of both, so it says "different exhaustion." The latter demonstrates identity looking upward. Reaching the utmost limits of the buddha fruition, it says "exhaustion of buddhas"; the sūtra omits this clause. Within the two powers, self-power is superior; hence through multiple meanings it reveals what is above; therefore it says "weighing and progressing higher and higher in excellence." Another interpretation: in principle and fact, this exhaustion of buddhas has not yet been achieved by Vajragarbha; why is it explained here? It is spoken here in order to demonstrate the supremacy of self-power. In the second [section], the empowerment of mind, there are two parts: the first ten clauses directly explain the empowerment of mind; the latter ten clauses explain the reason for the specific empowerment. Why explain with reference to the empowerment of mind? Because the empowerment of mind is the fundamental. Furthermore, just as the preceding empowerment of speech had the two powers of self and other, the empowerment of mind now is also like this. The first ten clarify the direct empowerment by other-power; the latter ten clarify that self-power is competent to receive empowerment. Within the first ten clauses, the first clause is both general and specific; the remaining nine are solely specific.