華嚴經探玄記 9.16

9.16

問：意加與智，何故初句明色身勝餘九顯名身勝？名身是語，此但身語，何關意業？答：此有二義。一智慧勝故威儀亦勝，故舉色身以彰。又欲觀其智，當觀其說，故舉名身以表示耳。又汎論名身，亦通意業，如分五蘊為名色，即四蘊名名等。二釋但彼諸佛所與之智，略有二種：一與處眾無畏之智，顯之於色身；二與說法無礙之智，彰之於語業，是故論中皆名辯才。初中內德不虛名真實，眾內莫加名無上。由眾中無上故、處之無畏故，論經名無畏身也。名身九內，初二句為一對，謂初一於說無滯、後一於義深達。又初總知無礙、後善入差別。初是四無礙中樂說辨，謂智宣妙辭，理無所倚礙，故云無著。不為癡礙令言中歇，故云不斷，此釋無障礙。辭無謇澁故云無滯，此釋樂說。通釋可知。二由照法差別，堪正宣說，故云堪辯。依《相續解脫經》有四種成：一以有成，因緣名相言說諸法得成；二所作成，一切所作各有成辦；三法成，一切諸法成立；四助成，以智言說助成諸法。今言緣者，是彼以有成也；二法者，是彼法成也；三作者，是彼作成也；四成者，是彼助成也。又古德釋云：一緣者，如山中草木得緣即生，不假功力；二法者，謂以法而成，如有法成易、無法成難等；三作者，謂加功用力，如造舍等；四成者，謂內外相假而得成等。今更釋：緣是作法之緣，如欲作柱，匠斧木緣，作是眾緣扣擊造作，法是所作柱法，成是識心了別方成。謂若無識心了別，彼所作柱但是無分別法，要待識心以構畫為立其名方可說成，是故此成即是不成，故云成不成也。問：准此釋義及前經文，法當第三，何故論中法居第二耶？答：謂初舉能成之緣，未知此緣是誰緣，故次舉法明緣所屬；未知此緣如何造作，故次明作；未知作已為成不成，故後明智助成之矣。論約此辨，是故法在第二。又此四釋差別，經中名分別。成不成釋清淨，以離相故。三任放等者，次二一對，初於說自在、後於機巧化。初任意放縱辯溢圓音，故云任放辯才。雖言義超越，而辭無停擁，故云說不待次言辭不斷。異義雖多，而終結歸本，故云處處隨意不忘名義。以隨門異說不忘本宗，故云善憶念不忘意力加。故者，釋加字也。四能說應機巧宣名能說辯。此列名，下釋。隨所應度者，巧能應機也。種種譬喻，巧能說也。後巧能除疑，故名能說。以善能機決定無疑，故云與善決定之慧。五不雜等者，次三一對，初一證理、後二起說。理同無異，故云不雜。三種同相智，有說三空門是；有說所證三無性理是；有說依《金剛仙論》說無常苦無我是；有說助道、證道、不住道，謂同相三道是；有說依別翻本，自相、同相、不二相，即世諦、真諦、一實諦是也。義雖通前，依本為勝。照達此三，故云至一切處智。六教出等者，此二起說，初一說令起行、後一說無怯懼。又初於熟教出、後於生不畏，並可知。八九二種為一對，初知佛教法、後依知而說。知教多門，名無量辯。六正見者，古德有說：即總別等六相，解釋聖教成正見故。有說：依《金剛仙論》，一真實智正見，能知理法；二行正見，能知行法，此二教旨；三教正見，能知教法；四離二邊正見，知前理法不同情取；五不思議正見，知前行法成德出情；六根欲性正見，知前教法說隨物心。又相傳說：西國別有六正見論，一忘想、二忘想依、三亦忘想亦非忘想、四忘非忘依、五非忘想、六非忘想依。初即現行忘想、二即所依染心、三聞等三慧、四淨教為依、五證真正智、六真如為依。又初二外凡、次二內凡三賢位、後二地上聖位。九同化者，三業齊同成此化事故。又釋：此三輪化是一切如來同用此化，故云同化。又釋：此中令金剛藏三業俱同如來化事，偏名同化。非彼前八，而是不同。佛無畏身等，等取口意。三種教化總舉，隨所度等，釋經中起字。珠勝，釋莊嚴是上妙也，謂身業神通輪、意業記心輪、口業正教輪，並是神力各成事故，云神化故也。自下釋加所以中，先徵、後釋。徵意云有力者，明佛有普加力。有悲者，明有普加心。自有普力、無普心，亦不致疑；自有普心、無普力，亦不可怪。今明佛有能普加力亦有平等悲，何故唯加剛藏一人？故致問徵，故云何以故也。下明釋意，有十句：初一是總得此三昧法，餘者不得故。「復何故得此三昧者」下別顯有二因故，一以是菩薩往昔本願力所致故、二由此菩薩具彼三昧之行德故，故云三昧身攝。功德有八種，於中初四自利、後四利他。前中，初一是起行之本，即欲樂心，故云趣盡地。盡地，即是十地滿也。徹至終位，故云深心；情無異願，故云直心，然無二也。餘三是行德，一證理行、二是助道行、三不住行。又初一智德、二福德、三斷德。由後智所現身，增福令成滿，故云身轉淨也。雖在後智位，不捨正證，故令習氣亦不行，故云善修本業也。後四利他中，初一利他方便；後三利他行體，一身、二語、三意。初身業神通，能生淨信，故云以決定信力攝取通故，此文會釋經論也。以光明是通，能生彼信依，是生信故說此通，故云攝取等也。二語業巧說，前後無違，故云不壞。能一一字中攝一切字，故云總持。三意業正智教授眾生，不異照理平等一相，故云不異。此則離彼執化之慢，故云智印善印也。論主又釋八德俱成三昧之因，由此而得彼三昧故。八中，前四因有二釋：一配前四句，如次應知。二配後四句，從後向前，精進因是離慢、不忘因是陀羅尼、勢力因是通淨、彼不染因是聞攝淨。是故此四因通收八句俱為自利。又後四因配後四句，從前次第可知。轉法理因者，有二：一轉深從淺說，而不失自深法，如轉大乘深理從小乘等說。如論云「一真實理門、二隨轉理門，以於總持門中巧轉變故。」二轉真從妄說，而亦不失自真法。如在外道位，佛法不行處，假彼尊言誦持自法，彼執諸法常、菩薩亦云常，而菩薩意以諸法即真如故是常，不同彼計，然與彼語同，任持自法亦同。四祕密，准可知。如是化者得自利。不忘者此有二義：一以此四句逆為自利、順為利他，是故利他不忘自利。二以此末後句教授於他，不礙照理、出顯化事，故云不忘自利。第三身加摩頂令覺，下論通有四種：一如意通，於自身脩短得自在故，此於內根；二幻通，轉變外事、器世界等；三法智通，照理入法；四聖自在通，苦中生樂等。此中不離彼等，經略此句，是如意通，非餘三種故云也。餘義同前釋。

Question: When mental empowerment is bestowed with wisdom, why does the first phrase explain the superiority of the physical body (rūpakāya) while the remaining nine reveal the superiority of the name-group (nāmakāya)? The name-group pertains to speech; here there are only body and speech, so how do they concern mental activity? Answer: This has two meanings. First, because wisdom is superior, deportment is also superior; hence the physical body is adduced to manifest it. Furthermore, if one wishes to observe someone's wisdom, one must observe their speech; hence the name-group is adduced to express it. In general terms, the name-group also extends to mental activity, as when the five aggregates are divided into name and form (nāmarūpa), where the four [mental] aggregates are called 'name' and so forth. Second explanation: The wisdom bestowed by those buddhas is broadly of two kinds: first, the wisdom of fearlessness when dwelling among the assembly, manifested in the physical body; second, the wisdom of unobstructedness in expounding the Dharma, made apparent in the activity of speech. Therefore, in the treatise both are called eloquence. In the former, inner virtue that is not false is called 'genuine'; being unsurpassed in the assembly is called 'unexcelled'. Because he is unexcelled in the assembly and dwells therein without fear, the treatise sūtra calls it the 'fearless body'. Among the nine [phrases] for the name-group, the first two phrases form a pair: the first is unobstructedness in speaking, and the second is deep penetration into meaning. Again, the first is general, unobstructed knowledge, and the second is skill in entering distinctions. The first is eloquence in delight of speech among the four unobstructed knowledges (pratisaṃvid): wisdom proclaims marvelous phrases, and the principle is free from bias or obstruction; hence it says 'unattached'. Not being obstructed by delusion so as to cause speech to halt in the middle, it says 'uninterrupted'; this explains 'unhindered'. Phrases being without faltering or stiffness, it says 'unobstructed'; this explains 'delight of speech'. The general explanation is understandable. Second, due to illuminating the distinctions of dharmas, one is capable of correctly expounding them; hence it says 'capable of eloquence'. According to the *Saṃdhinirmocana Sūtra*, there are four kinds of establishment (siddhi): first, establishment by existence, whereby all dharmas are established through cause, condition, name, sign, and speech; second, establishment by what is done, whereby all undertakings are individually accomplished; third, establishment of dharmas, whereby all dharmas are established; fourth, establishment by assistance, whereby through wisdom and speech one assists in establishing all dharmas. Here, 'condition' is that establishment by existence; second, 'dharma' is that establishment of dharmas; third, 'doer' is that establishment by what is done; fourth, 'accomplishment' is that establishment by assistance. Furthermore, an ancient master explained: first, 'condition' is like grass and trees in the mountains which sprout upon meeting conditions without depending on effort; second, 'dharma' means accomplished by means of dharma, as when having dharma makes it easy and lacking dharma makes it difficult; third, 'doer' means applying effort and exertion, like constructing a house; fourth, 'accomplishment' means internal and external mutually depending and thus being accomplished. Now to explain further: 'condition' is the condition for making a dharma, like wanting to make a pillar, where the carpenter, axe, and wood are the conditions; 'making' is the striking, fashioning, and operating of these multiple conditions; 'dharma' is the dharma of the pillar made; 'accomplishment' is only accomplished when the conscious mind discerns it. That is, if there is no discerning conscious mind, that pillar made is merely an undifferentiated dharma; it must wait for the conscious mind to delineate it and establish its name before it can be said to be accomplished. Therefore, this accomplishment is precisely non-accomplishment; hence it says 'accomplished and unaccomplished'. Question: According to this explanation and the preceding sūtra text, 'dharma' should be third; why does 'dharma' occupy the second position in the treatise? Answer: First, one adduces the conditions that are capable of accomplishment; not yet knowing whose conditions these are, one next adduces 'dharma' to clarify to what the conditions belong. Not yet knowing how these conditions operate, one next explains 'making'. Not yet knowing whether, having been made, it is accomplished or unaccomplished, one afterwards explains wisdom assisting in its accomplishment. The treatise is distinguished according to this; therefore 'dharma' is second. Moreover, these four explain distinctions, called 'discernment' in the sūtra. 'Accomplished and unaccomplished' explains purity, because it is free of signs. Third, 'giving free rein' and so forth: the next two form a pair; the first is sovereignty in speech, and the second is skillful conversion adapted to capacities. First, giving free rein as one pleases, eloquence overflows in the perfect voice; hence it says 'eloquence given free rein'. Although words and meanings transcend boundaries, speech is without hesitation or stoppage; hence it says 'speaking without waiting for order, phrasing uninterrupted'. Although diverse meanings are manifold, they ultimately return to the source; hence it says 'everywhere as one pleases, not forgetting names and meanings'. Because, following different gates of exposition, he does not forget the fundamental teaching, it says 'empowerment by mental strength of mindful recollection without forgetting'. 'Because' explains the word 'empowerment'. Fourth, skillful proclamation adapting to capacities is called 'eloquence capable of speaking'. This lists the name, explained below. 'According with those who should be saved' means skillfully according with capacities. 'Various analogies' means skillfully speaking. Later, skillfully removing doubts, it is therefore named 'capable of speaking'. By skillfully adapting to capacities decisively without doubt, it says 'bestowing wisdom of excellent decisiveness'. Fifth, 'unmixed' and so forth: the next three form a pair; the first realizes principle, and the latter two give rise to speech. The principle is identical without difference; hence it says 'unmixed'. Regarding the wisdom of three kinds of identical signs, some say they are the three gates of liberation (śūnyatā, etc.); some say they are the principle of the three lack-of-nature natures realized; some say, relying on the *Vajrarṣi-śāstra*, they are impermanence, suffering, and non-self; some say they are the assisting path, the realizing path, and the non-abiding path, namely the three paths of identical signs; some say, relying on another translation, they are individual sign, identical sign, and non-dual sign, which are worldly truth, ultimate truth, and the one true truth. Although the meaning admits of the former, relying on the text itself is superior. Illuminating and penetrating these three, it says 'all-pervading wisdom'. Sixth, 'teaching emergence' and so forth: these two give rise to speech; the first speaks to cause the arising of practice, and the latter speaks without fear. Again, the first is teaching emergence to the mature, and the latter is fearlessness toward the unfamiliar; both are understandable. Eighth and ninth, these two kinds form a pair: the first knows the Buddha's teachings, and the latter speaks based on that knowledge. Knowing the many gates of the teachings is called 'immeasurable eloquence'. Regarding the six right views, an ancient master said: they are the six aspects of totality, distinction, and so forth, because interpreting the sacred teaching accomplishes right views. Some say: relying on the *Vajrarṣi-śāstra*, first, the right view of genuine wisdom, capable of knowing the dharma of principle; second, the right view of practice, capable of knowing the dharma of practice—these two are the purport of the teaching; third, the right view of the teaching, capable of knowing the dharma of teaching; fourth, the right view of leaving the two extremes, knowing that the former dharma of principle does not accord with grasping by sentiment; fifth, the right view of the inconceivable, knowing that the former dharma of practice accomplishes virtue and transcends sentiment; sixth, the right view of dispositions, desires, and natures, knowing that the former dharma of teaching is spoken in accordance with beings' minds. Furthermore, it is traditionally said that in the Western Country there is separately a *Treatise on the Six Right Views*: first, false conceptualization; second, the basis of false conceptualization; third, both false conceptualization and non-false conceptualization; fourth, the basis of false and non-false; fifth, non-false conceptualization; sixth, the basis of non-false conceptualization. The first is active false conceptualization; the second is the defiled mind on which it relies; the third is the three wisdoms of hearing and so forth; the fourth has pure teaching as its basis; the fifth is the realization of correct, genuine wisdom; the sixth has suchness (tathatā) as its basis. Moreover, the first two are external ordinary beings; the next two are internal ordinary beings at the stages of the three worthies; the latter two are noble stages above the bhūmis. Ninth, 'shared transformation': because the three activities together accomplish this work of transformation. Another explanation: these three wheels of transformation are used in common by all tathāgatas; hence called 'shared transformation'. Another explanation: here, causing Vajragarbha's three activities to be entirely identical with the tathāgatas' works of transformation, it is specially called 'shared transformation'—not that the previous eight are different. 'The Buddha's fearless body' and so forth includes speech and mind. The three kinds of teaching and transformation are mentioned in general; 'according with those to be saved' and so forth explains the word 'arising' in the sūtra. 'Jewel-surpassing' explains 'adornment' as supremely marvelous, meaning the wheel of supernormal powers of physical activity, the wheel of reading thoughts of mental activity, and the wheel of correct instruction of vocal activity are all supernormal powers that each accomplish tasks, hence saying 'due to divine transformation'. Below, in explaining the reasons for empowerment, there is first an inquiry and then an explanation. The intent of the inquiry in saying 'having the power' clarifies that the Buddha has the power of universal empowerment. 'Having compassion' clarifies that he has the mind of universal empowerment. If one naturally has universal power but lacks universal mind, it does not arouse doubt; if one naturally has universal mind but lacks universal power, it is also not strange. Now, clarifying that the Buddha has the power capable of universal empowerment and also has equal compassion, why does he empower only the single person Vajragarbha? Therefore an inquiry is raised, saying 'why is this?' Below, clarifying the intended explanation, there are ten phrases: the first phrase is the general attainment of this samādhi dharma, while others do not attain it. From 'For what reason again is this samādhi attained?' below, it specifically reveals two causes: first, brought about by this bodhisattva's past fundamental vow-power; second, because this bodhisattva possesses the virtues of practice of that samādhi; hence it says 'subsumed in the samādhi-body'. There are eight kinds of virtues, among which the first four are benefit of oneself and the latter four are benefit of others. Among the former, the first is the root of giving rise to practice, namely the mind of aspiration and joy, hence it says 'tending toward the exhaust-bhūmi'. 'Exhaust-bhūmi' is the completion of the ten bhūmis. Penetrating through to the final stage, it says 'deep mind'; sentiment having no disparate vows, it says 'straightforward mind'; yet they are not two. The remaining three are virtues of practice: first, the practice of realizing principle; second, the practice of the assisting path; third, the non-abiding practice. Furthermore, the first is virtue of wisdom, the second is virtue of merit, and the third is virtue of abandonment. Due to the body manifested by subsequent wisdom augmenting merit and bringing it to full completion, it says 'the body becomes purer'. Although at the stage of subsequent wisdom, he does not abandon correct realization, and so causes even latent propensities (vāsanā) not to operate; hence it says 'skillfully cultivating fundamental karma'. Among the latter four for benefit of others, the first is the upāya of benefiting others; the latter three are the substances of practice for benefiting others: first body, second speech, third mind. First, supernormal powers of physical activity can produce pure faith; hence it says 'subsuming supernormal powers by the power of resolute faith'—this passage synthesizes and explains sūtra and treatise. Because radiance is a supernormal power capable of producing the basis of that faith, this supernormal power is spoken of because it generates faith; hence it says 'subsuming' and so forth. Second, skillful speech of vocal activity is without mutual contradiction before and after; hence it says 'indestructible'. Capable of subsuming all syllables within each single syllable, it says 'dhāraṇī' (retention). Third, correct wisdom of mental activity instructs sentient beings without diverging from illuminating the principle of identical single characteristic; hence it says 'not different'. This then departs from that pride of clinging to transformation; hence it says 'the seal of wisdom well seals'. The treatise master also explains that the eight virtues together constitute the causes of samādhi, whereby this samādhi is attained. Among the eight, the former four causes have two explanations: first, matching the preceding four phrases, as should be known in order. Second, matching the subsequent four phrases in reverse order: the cause of vigor is departure from pride; the cause of non-forgetfulness is dhāraṇī; the cause of strength is purity of supernormal powers; the cause of non-defilement is purity subsumed by hearing. Therefore these four causes comprehensively gather the eight phrases, all being benefit of oneself. Furthermore, the latter four causes match the latter four phrases, knowable in order from the preceding. As for the cause of turning the principle of dharma, there are two: first, turning from deep to explain according to shallow, yet without losing one's own deep dharma, as in turning the deep principle of the Mahāyāna to explain according to the Hīnayāna and so forth. As the treatise says: 'First, the gate of the genuine principle; second, the gate of conforming principle, because of skillfully transforming within the gate of dhāraṇī.' Second, turning from truth to speak according to delusion, yet also without losing one's own true dharma. Like being in a non-Buddhist stage where the Buddha's Dharma does not circulate, one borrows their honored words to recite and maintain one's own dharma; they cling to all dharmas as eternal, and the bodhisattva also says 'eternal', but the bodhisattva's intent is that all dharmas, being precisely suchness, are eternal, not agreeing with their conjecture; yet agreeing with their words, maintaining one's own dharma is also identical. The four secrets are knowable by analogy. One who transforms like this attains benefit of oneself. 'Not forgetting' has two meanings here: first, taking these four phrases in reverse as benefit of oneself and in direct order as benefit of others; therefore, benefiting others does not forget benefit of oneself. Second, by instructing others with this final phrase, without obstructing the illumination of principle, manifestation of transformative works emerges; hence it says 'not forgetting benefit of oneself'. Third, physical empowerment by rubbing the crown of the head to cause awakening: below, the treatise generally has four kinds: first, supernormal power of fulfillment of wishes (ṛddhi-prātihārya), because of sovereignty over the length or shortness of one's own body, this being in the internal faculties; second, supernormal power of illusion, transforming external things, the receptacle world, and so forth; third, supernormal power of knowledge of dharmas, illuminating principle and entering dharmas; fourth, supernormal power of noble sovereignty, producing joy amid suffering and so forth. Here, 'not departing from those' and so forth—the sūtra abbreviates this phrase; it is the supernormal power of fulfillment of wishes, not the other three kinds; hence it is said. The remaining meanings are identical to the previous explanation.