華嚴經探玄記 9.19

9.19

五釋文中，若不自說者，前雖入定受加，眾人不知，出定為為說法、為為餘事？是故自說，顯為說法，令眾請法。設令眾知為說法事，然復不知欲說何法，故亦不知所請分齊，是故自說十地名體，歎勝令請。初句此總。菩薩願者，標人別法。於大菩提立誓趣求，名發菩提心，亦則是願，故會釋顯同。簡地前願，故云決定。決定則是證智真實，是故決定則是善、善即是決定，故云善決定者則是決定。別中六內，一正智真證，不同帶相觀心，以不雜無明之過，故名一味相也。二以超出世間可壞之法故名真實，真實故非世智所見。三明此智同彼所證法界具勝德。論中二釋：一案文釋，謂大法界故名勝，此釋經中大字也；一切佛根本故名勝，此釋經中廣字。法界字後別釋。二開義釋，先標四名顯法體無異，但隨法相說此四義即為四別。一釋大，謂一切法是法也，法爾是界也。界是真性，故云法爾，下皆准此。二釋勝，謂淨法界智超過凡小。三釋廣，謂大乘法界廣集大行。四釋高，謂無流白法高出世表。又釋：初顯所如法界，謂論中名勝，經名大、廣及高，皆是異名，無別體性。此並顯法之體狀，釋法字也。一切法法爾者，釋界字也。餘三釋能如法界之地智，一正體智、二加行智、三後得智。又古德云：一證道、二不住道、三助道。又釋：初一正證智、後二是後得智。後得智中，一巧集大行以成利他、二反緣觀內以成自利。此三皆悉稱同真性，故云如法界也。四為因義，一為生因，生菩提有為果；二為了因，了涅槃無為果。又釋：此一真智有二功力，一為依因，以依起應機報化用故；二為攝因，以攝用歸真故。又初則應機示有虧盈、後則相續盡窮未來際。又初則外起化用、後則內證真性。又初則寂而常用、後則用而常寂。經中略無常果因。五大悲益物普周生界，故云遍覆亦名大也。次前善決定是前常果因，此願者是此大善相導故，大善不住涅槃、常因不住世間，故云世間涅槃非一向住也。六上入佛境，故云不怯。文中三：初為一切佛護者，標也。何以故者，徵嘖也。下釋。謂入三世佛智地，故為之護也。此六中六相圓攝可知。地體竟。第二地相中四：初寄問發起；二舉數歎勝，謂此地法以能生成佛智住持故，三世諸佛同證同說，是故今此亦同彼說；三依數列名；四結名顯勝。就列名中，且依《地論》略釋別名，餘論釋名及十障等義並如下廣釋中辨，故論云「成就無上自利利他行。」初證聖處，多生歡喜，故名歡喜地。解有三義：一二利創成故、二真理初證故、三聖位新得故，遂本期心故生歡喜。二離能起誤心、犯戒煩惱垢，清淨戒具足，故名離垢地。此亦有三義：一離煩惱即因離，謂能起誤心等；二離惡業即果行離，謂犯戒等；三對治離，謂清淨戒具足也。此中誤犯尚離，故即亡言。三隨聞思修等照法顯現，故名明地。此亦有三義：一以此地得四地智慧光明相故，如明得定等故。下論云「彼無行無生慧，此名光明，依是光明故名明地。」二依此地禪，發起後地慧光明故，如大乘光明三昧等，餘論名發光地故。《地持》云「三昧照明故名明地。」《地論》云「三昧地故，定慧合說。」三得三慧照法故名明地，此約當地加行等釋，《地論》唯就此門釋。四不忘煩惱薪，智火能燒，故名焰地。此有二義：一內證之智焚燒惑薪故名為焰，即前地聞持名為不忘。恃此起慢，名為煩惱。為是所燒，從喻名薪，則是解法慢障。能燒之智，就喻名焰。問：前後諸地豈不燒惑，何故獨此稱焰？釋：有二義，一就寄位言此地，寄當出世間無流故；二以三學寄此地，當慧初得故也。二就後智起用故。下論云「彼證智法明摩尼寶光中放阿含光明，入無量法門義光明智處普照示現，以此義故此地釋名為焰。」五得出世間智方便善巧，能度難度，故名難勝地。此亦二義：一得出世等，釋勝義。能度等，釋難義。又對前三地得出世難故。下論云「十平等甚難得故，故云得出世間智也。」二對前四地能隨世間難故。下論言「又現世間最難得故，故云方便善巧也。」即下五地中十平等心及諦觀等是初義也，慈悲利生及五明處等是後義也。此二相違，難以相到，於此地中能令相到，故以為難，故云能度難度。度猶到也。後諸地亦有此義，何獨此耶？釋：以初得在此，是故得名。六般若波羅蜜有間大智現前，故名現前地。此有二義：一對後彰劣，謂證空實慧名為般若，七地已上念念常現，今此未能，故名有間。二對前顯勝，即前般若名為大智，此智現故名為現前。此地就後義立名，若前義應名有間地。七善修無相行功用究竟，能過世間二乘出世間道，故名遠行地。此亦二義：一此位之中善修行離有相，現無相行，故云善修無相行，此釋行字也。二功用究竟等，釋遠也。於中有三義：一有功用行位至窮滿最為後邊，故云究竟。二望前三地隨有之行相同世間，今此望彼已為懸遠，故云能過世間也。三望四五六地修習道品諦觀緣起，相同二乘出世間位，今此過彼，故云能過二乘出世間道，故名遠行地。八報行純熟無相無間，故云不動地。此亦二義：一報行純熟故不為功用所動，以由修起名為報行成熟。在此無功任運，成諸勝行，故云純熟。下經釋名中，名無功用地善起先導也。無相者，不為相所動也。無間者，以無相觀恒現前故，不為煩惱所動也。下經釋名為加行地，他不動故。九無礙力說法成就利他行，故名善慧地。此亦二義：一得四十無礙辯，名無礙力，此釋慧；二巧說益生，名說法成利他等，此釋善。此義如下文當辨。十得大法身具足自在，故名法雲地。此亦二義：一為法器之身，名曰法身。然能普周法界，故名為大。能受諸佛雲雨說法，名具足自在。二為出法之身，名曰法身。普遍一切，名之為大。能降注法雨滅塵生善，故云自在，下釋名分中具廣分釋，故名法雲地。此十地得名，有四對：一約法喻者，或唯就法立名，如歡喜等；或唯約喻，如焰地；或法喻合目，如法雲地。二約體用者，如歡喜、善慧，約體立名；所餘就用為目。三約無他自義者，如離垢、不動約無他立名，所餘約自義為稱。四約當位相形者，如難勝、遠行相形為號，所餘約當位立名。四「是十地」下結名歎勝可知。第三「我不見」下彰地要勝，釋顯諸佛同說所由。於中二：初我不見等者，明盡十方虛空法界諸佛世界，無有一世界不說如是十地法門。是知若有不說此法之處，彼非佛土。二「何以故」下釋成。先徵嘖云：諸佛差別，何故同說此十地耶？釋中有四句：初最上妙道是其證行，以是諸佛同所證入，離此更無，是故同歎；二最上明淨是阿含行，以是諸佛同所修行，離此亦無，是故同說；三「所謂分別」下顯前阿含行相差別；四「是事不思」下顯前證行玄妙難測。上來三段總本分竟。

Fifth, in explaining the text: if he did not speak [them] himself, although he previously entered samādhi and received empowerment, the assembly would not know whether, upon emerging from samādhi, it was for the sake of expounding the Dharma or for the sake of other matters. Therefore, he spoke himself to reveal that it was for expounding the Dharma, prompting the assembly to request the Dharma. Even granted that the assembly knew it was for the matter of expounding the Dharma, yet they would not know what Dharma he intended to expound, and thus they would also not know the scope of what to request. Therefore, he spoke the names and essences of the ten bhūmis himself, praising their excellence to prompt them to request. The first phrase is the summary. "The bodhisattvas' vows" designates the person and distinguishes the Dharma. Taking a vow to aspire toward great bodhi is called generating the bodhicitta, which is also this very vow; thus, the commentary synthesizes and explains them to show their identity. To distinguish it from vows prior to the bhūmis, it says "determined." "Determined" means the reality of realizing wisdom; therefore, what is determined is good, and what is good is determined, which is why it says that "the good determined" is simply determined. In the breakdown among the six: first, correct wisdom truly realizes, differing from the mind of contemplation that carries marks; because it is unmixed with the fault of ignorance, it is called the single-flavor mark. Second, because it surpasses the destructible phenomena of the world, it is called real; because it is real, it is not seen by worldly wisdom. Third, it clarifies that this wisdom accords with the dharmadhātu it realizes, possessing supreme virtues. In the treatise there are two explanations: first, explaining according to the text, which says that because it is the great dharmadhātu, it is called supreme—this explains the word "great" in the sūtra; because it is the root of all Buddhas, it is called supreme—this explains the word "vast" in the sūtra. The words "dharmadhātu" are explained separately below. Second, explaining by unfolding its meanings: it first sets forth four names to show that the essence of the Dharma is without difference, but simply following the marks of Dharma, these four meanings are expounded as four distinctions. The first explains "great," meaning that all dharmas are "dharma," and dharmatā is the "dhātu" (realm). "Realm" is the true nature, hence it says "dharmatā"; the following [terms] should all be understood accordingly. The second explains "supreme," meaning that the wisdom of the pure dharmadhātu surpasses ordinary beings and those of the small [vehicle]. The third explains "vast," meaning that the dharmadhātu of the Mahāyāna broadly gathers great practices. The fourth explains "lofty," meaning that the uncontaminated white dharmas stand loftily above the worldly realm. Another explanation: the first reveals the dharmadhātu as it is, meaning what is called "supreme" in the treatise and "great," "vast," and "lofty" in the sūtra are all different names, having no distinct essence. These all reveal the essential condition of the Dharma, explaining the word "dharma." "Dharmatā of all dharmas" explains the word "dhātu." The remaining three explain the bhūmi-wisdom that accords with the dharmadhātu: first, the fundamental wisdom; second, the preparatory wisdom; third, the subsequently attained wisdom. Again, ancient masters said: first, the path of realization; second, the non-abiding path; third, the auxiliary path. Another explanation: the first is the wisdom of direct realization, and the latter two are subsequently attained wisdom. Within subsequently attained wisdom: first, skillfully gathering great practices to accomplish the benefit of others; second, turning back the objective support to contemplate inward to accomplish the benefit of oneself. These three all accord with and are identical to the true nature, hence it says "according with the dharmadhātu." Fourth, the meaning of being a cause: first, as a generative cause, it generates the conditioned fruit of bodhi; second, as an elucidating cause, it elucidates the unconditioned fruit of nirvāṇa. Another explanation: this single true wisdom has two functions: first, as the supporting cause, because based on it, the responsive, saṃbhoga, and nirmāṇa functions arise according with capacities; second, as the subsuming cause, because it subsumes function back into truth. Furthermore, the former responds to capacities showing decrease and increase, while the latter continues uninterruptedly exhausting the bounds of the future. Furthermore, the former outwardly gives rise to transformative functions, while the latter inwardly realizes the true nature. Furthermore, the former is quiescent yet constantly active, while the latter is active yet constantly quiescent. In the sūtra, the cause of the eternal fruit is omitted. Fifth, great compassion benefits living beings, universally pervading the realm of sentient beings; hence it says "pervading all," also named "great." The good determination just prior is the cause of the aforesaid eternal fruit; this vow serves as the guide of this great good, so that the great good does not abide in nirvāṇa and the eternal cause does not abide in the world; hence it says, "the world and nirvāṇa are not exclusively abided in." Sixth, ascending into the realm of the Buddhas, hence it says "undaunted." In the text there are three parts: first, "protected by all Buddhas" is the designation. "Why is this?" is the inquiry. Below is the explanation: meaning entering the wisdom-bhūmi of the Buddhas of the three times, they are protected by them. Among these six, their perfect subsumption via the six aspects can be understood. The essence of the bhūmis is concluded. Second, within the marks of the bhūmis, there are four: first, using an inquiry to initiate; second, citing the number to praise their excellence, meaning that because the dharmas of these bhūmis are able to generate and sustain the Buddha-wisdom, the Buddhas of the three times identically realize and identically expound them, and therefore here he now also expounds them identically to them; third, enumerating their names according to the number; fourth, concluding the names to reveal their excellence. Regarding the enumeration of names, provisionally relying on the Daśabhūmika-śāstra, the distinct names are briefly explained; the explanations of the names in other treatises and the meanings of the ten obstructions will all be distinguished in the detailed explanation below. Thus the treatise says, "Accomplishing the unsurpassed practices of benefit of oneself and benefit of others." First realizing the noble state, much joy is produced; hence it is named the Bhūmi of Joy (Pramuditā-bhūmi). The explanation has three meanings: first, because the two benefits are initiated and accomplished; second, because the true reality is first realized; third, because the noble rank is newly attained; fulfilling the original aspiration, joy is produced. Second, departing from the defilements of mind-errors and broken precepts that can arise, endowed with pure morality, it is named the Bhūmi of Freedom from Defilement (Vimalā-bhūmi). This also has three meanings: first, departure from defilements, which is departure from causes, namely the mind-errors that can arise; second, departure from unwholesome karma, which is departure from the action of results, namely breaking precepts; third, departure through antidotes, namely being endowed with pure morality. Here, even inadvertent infractions are departed from, so words are forgotten. Third, according with hearing, contemplation, and cultivation, illuminating dharmas and making them manifest, it is named the Bhūmi of Luminosity (Prabhākarī-bhūmi). This also has three meanings: first, because on this bhūmi one attains the marks of the light of wisdom of the fourth bhūmi, as in the samādhi of attaining luminosity, etc. Thus the treatise below says, "That wisdom without activity and without origination is called luminosity; relying on this luminosity, it is called the Bhūmi of Luminosity." Second, because relying on the dhyāna of this bhūmi, the light of wisdom of the subsequent bhūmi is generated, as in the Mahāyāna Radiance Samādhi, etc., which other treatises call the Bhūmi of Emanating Light; thus the Bodhisattvabhūmi says, "Illuminating through samādhi, it is named the Bhūmi of Luminosity"; the Daśabhūmika-śāstra says, "Because it is the bhūmi of samādhi, concentration and wisdom are expounded together." Third, because one attains the three wisdoms illuminating dharmas, it is called the Bhūmi of Luminosity; this is explained in terms of the preparatory practices on this very bhūmi, and the Daśabhūmika-śāstra explains it solely in terms of this approach. Fourth, the fuel of unforgotten defilements is burned by the fire of wisdom; hence it is named the Radiant Bhūmi (Arciṣmatī-bhūmi). This has two meanings: first, the wisdom of internal realization burns the fuel of delusions, hence named radiance; that is, the retention of hearing from the previous bhūmi is called unforgotten. Relying on this, conceit arises, which is called defilement. Being burned by this [wisdom], it is called fuel after the metaphor; this is the obstruction of conceit regarding the understanding of Dharma. The wisdom that is able to burn is called radiance after the metaphor. Question: Do the earlier and later bhūmis not burn delusions? Why is this one alone called radiant? Explanation: There are two meanings: first, speaking in terms of the imputed stages, this bhūmi corresponds to the supra-mundane uncontaminated [state]; second, imputing the three trainings to this bhūmi, it corresponds to wisdom being first attained. Second, it is in terms of the subsequently attained wisdom initiating function. Thus the treatise below says, "Within the jewel-radiance of the Dharma-luminosity of that realized wisdom, emitting the radiance of the Āgamas, entering the locus of the radiant wisdom of the meanings of immeasurable Dharma doors, universally illuminating and manifesting; because of this meaning, this bhūmi is explained under the name of Radiant." Fifth, attaining supra-mundane wisdom and skillful means, able to cross what is difficult to cross, it is named the Bhūmi Difficult to Conquer (Sudurjayā-bhūmi). This also has two meanings: first, attaining supra-mundane [wisdom], etc., explains the meaning of "conquer" (surpass). Being able to cross, etc., explains the meaning of "difficult." Moreover, contrasted with the preceding three bhūmis, attaining the supra-mundane is difficult. Thus the treatise below says, "The ten equalities are extremely difficult to attain; therefore it is said to attain supra-mundane wisdom." Second, contrasted with the preceding four bhūmis, being able to accord with the mundane is difficult. Thus the treatise below says, "Moreover, manifesting in the mundane is the most difficult to attain; therefore it is called skillful means." That is, below on the fifth bhūmi, the ten minds of equality, the contemplation of the truths, etc., are the first meaning; kindness, compassion, benefiting beings, and the five sciences, etc., are the latter meaning. These two are mutually opposed and difficult to bring together; on this bhūmi one is able to bring them together, which is considered difficult; hence it says "able to cross what is difficult to cross." To cross is like to arrive. Subsequent bhūmis also have this meaning; why is it only this one? Explanation: Because it is first attained here, it receives the name. Sixth, the great wisdom of prajñāpāramitā having intervals manifests before [oneself], hence it is named the Bhūmi of Direct Presence (Abhimukhī-bhūmi). This has two meanings: first, contrasted with the subsequent, revealing inferiority: the real wisdom that realizes emptiness is called prajñā; from the seventh bhūmi upward, it is constantly present in thought after thought, but here it is not yet capable of this, hence called having intervals. Second, contrasted with the preceding, revealing excellence: that aforesaid prajñā is called great wisdom; because this wisdom is present, it is named direct presence. This bhūmi takes its name from the latter meaning; if from the former meaning, it should be named the Bhūmi Having Intervals. Seventh, skillfully cultivating signless practice with effort brought to culmination, able to transcend the mundane and the supra-mundane paths of the two vehicles, hence it is named the Far-Reaching Bhūmi (Dūraṅgamā-bhūmi). This also has two meanings: first, in this stage, skillfully cultivating departure from possessed signs and manifesting signless practice, hence it says "skillfully cultivating signless practice"—this explains the word "practice." Second, "effort brought to culmination," etc., explains "far." Therein are three meanings: first, the stage of effortful practice reaches fulfillment and is the very ultimate limit, hence called culmination. Second, looking toward the preceding three bhūmis, the practices according with existence are similar to the mundane; now, compared with them, this is already distant and remote, hence it says "able to transcend the mundane." Third, looking toward the fourth, fifth, and sixth bhūmis, cultivating the limbs of the path and contemplating dependent origination are similar to the supra-mundane stages of the two vehicles; now this transcends them, hence it says "able to transcend the supra-mundane path of the two vehicles," and is named the Far-Reaching Bhūmi. Eighth, the fruition-practice being fully matured, signless and uninterrupted, hence it is called the Immovable Bhūmi (Acalā-bhūmi). This also has two meanings: first, because the fruition-practice is fully matured, it is not moved by effort; because it arises from cultivation, it is called fruition-practice matured. Here, being effortless and spontaneous, it accomplishes all supreme practices, hence called fully matured. In the explanation of names in the sūtra below, it is named the Effortless Bhūmi, skillfully giving rise to guidance. "Signless" means not being moved by signs. "Uninterrupted" means that because signless contemplation is constantly present, it is not moved by defilements. The sūtra below explains its name as the Bhūmi of Application, because others cannot move it. Ninth, by unimpeded power expounding the Dharma and accomplishing the practice of benefiting others, hence it is named the Bhūmi of Good Wisdom (Sādhumatī-bhūmi). This also has two meanings: first, attaining the four unimpeded eloquence-powers is named unimpeded power—this explains "wisdom"; second, skillfully expounding to benefit beings is named expounding the Dharma and accomplishing the benefit of others, etc.—this explains "good." This meaning will be distinguished in the text below. Tenth, attaining the great dharmakāya and being endowed with mastery, hence it is named the Dharma Cloud Bhūmi (Dharmameghā-bhūmi). This also has two meanings: first, being the body that is a vessel of Dharma is called the dharmakāya; yet, being able to universally pervade the dharmadhātu, it is called great. Being able to receive the cloud and rain of the expounding of Dharma of the Buddhas is named being endowed with mastery. Second, being the body from which Dharma emerges is called the dharmakāya; pervading all, it is called great. Being able to shower the rain of Dharma to extinguish dust and produce goodness, it is called mastery; in the explanation of names section below it is fully and broadly distinguished; hence it is named the Dharma Cloud Bhūmi. The naming of these ten bhūmis has four pairs: first, in terms of dharma and metaphor: either named solely in terms of dharma, such as Joy, etc.; or solely in terms of metaphor, such as the Radiant Bhūmi; or combining dharma and metaphor, such as the Dharma Cloud Bhūmi. Second, in terms of essence and function: such as Joy and Good Wisdom, which are named in terms of essence; the remainder take their designations in terms of function. Third, in terms of lack of others versus own meaning: such as Freedom from Defilement and Immovable, which are named in terms of the lack of others; the remainder are designated in terms of own meaning. Fourth, in terms of comparison with the stage itself: such as Difficult to Conquer and Far-Reaching, which are named by comparing stages; the remainder take their names in terms of the stage itself. Fourth, from "these ten bhūmis" downward, concluding the names and praising their excellence can be understood. Third, from "I do not see" downward, displaying the vital excellence of the bhūmis and explaining the reason why all Buddhas identically expound them. Therein are two: first, "I do not see," etc., clarifies that throughout the Buddhaworlds of the ten directions, empty space, and the dharmadhātu, there is not a single world where such a Dharma door of the ten bhūmis is not expounded. From this it is known that if there is a place where this Dharma is not expounded, that is not a Buddhaland. Second, from "Why is this?" downward, it explains and establishes it. It first inquires: "The Buddhas are distinct; why do they identically expound these ten bhūmis?" In the explanation there are four phrases: first, "the supreme, wondrous path" is the practice of realization; because it is identically realized and entered by all Buddhas, and apart from this there is nothing else, therefore they identically praise it; second, "the supreme, clearly pure" is the Āgama practice; because it is identically cultivated by all Buddhas, and apart from this there is also nothing else, therefore they identically expound it; third, from "namely distinguishing" downward reveals the distinctions in the marks of the aforesaid Āgama practice; fourth, from "this matter is inconceivable" downward reveals that the aforesaid practice of realization is profound, wondrous, and difficult to fathom. The above three sections completely finish the foundational division.