大方廣佛華嚴經疏 13.28

13.28

第四重光照千界，頌中顯菩提體性。十頌分三：初偈雙具悲智為菩提體、次四三德內圓、後五即體悲用。今初，上半智深、下半悲濟。次四偈中，一歎菩提永絕。二我德，謂二我之見必因於身，今觀於身，若我即陰，我即生滅；若我異陰，以何相知？故但妄情，曾未暫有。既無有我，誰是我所？我我所空，身從何有？無身之身，顯法身德。二顯解脫般若德。《涅槃》二十五云「貪瞋癡心永斷滅故，心善解脫。於一切法知無障礙故，慧善解脫。」《涅槃》略有一百八句以顯深廣。言明行者，即般若德。若作明行足釋，即禪慧德。《瑜伽》三十八云「明謂三明，行諸止觀二品。」《涅槃》十六又云「明者三明，一菩薩明、二佛明、三無明明。菩薩明者，即是般若波羅蜜。佛明者，即是佛眼。無明明者，即畢竟空。」然皆般若因果理智異耳。足有二義：一脚足義，約因；二圓足義，約果。此文略無。「無數」下，顯其離過，非有為故，無數超下位故。無等豈是因明能求其過？因明立量，依世俗分別定有定無，故曰世間。今體絕有無，故彼莫能過也。如說佛聲非定有故，不同外道立常；從法性生、離造作故，不同菩薩所立無常。三科皆爾，豈將佛德判屬無常？諸因量者，謂諸因諸量，及自他共等三種比量。比量雖有三支，五分因是量主，故曰因量。三一偈歎佛超絕三科德。蘊者聚義，謂是有為生死果相。界者種族義，謂是愛著生死因相。處者生門義，謂諸識內外緣相，然不離色心。《俱舍論》云「愚根樂三故，說蘊處界三。」蘊等有二：一者有漏，是世數法，佛非此成。二是無漏，則佛非無，因滅無常色等獲常色等故，如來妙色常安隱故。四歎佛超離根境德。境智雙寂契彼性空，根塵兩亡內外解脫，亦常照內外脫於無知。空尚不存，妄從何起？又上四偈，初一法身故常、二無過故樂、三數不能成故自在稱我、四解脫故淨。後五即體悲用中，初偈不動普應德，上半不動、下半普應。二我永亡稱性不動，智周法界何有去來？次偈動寂無二德，三句入寂、一句起用。一相是表所謂無相，無二是遮體不可分。又無二者，非對有說無也。觀無始終，故心不增減。三輪之化，云無量神力。次偈無染了機。次偈度心平等。後偈無生現生智契非有，悲心遍生隨機引之，令歸常寂。

The fourth layer of light shines upon a thousand worlds; within the verses, the essence of bodhi is revealed. The ten verses are divided into three parts: the first verse shows the essence of bodhi as being dually endowed with compassion and wisdom; the next four show the threefold virtues internally perfected; the final five show the compassionate function identical with the essence. As for the first: the first half shows wisdom is profound, and the second half shows compassionate deliverance. Among the next four verses: The first praises bodhi as eternally severed [from mundane marks]. The second reveals the virtue of the self, meaning that views of the twofold self must depend upon the body; now, examining the body, if the self is identical with the aggregates, then the self would undergo arising and ceasing; if the self is different from the aggregates, by what mark could it be known? Thus, it is merely a deluded sentiment and has never existed even for an instant. Since there is no self, what could be 'mine'? When self and mine are empty, whence could the body exist? The body of no-body reveals the virtue of the dharmakāya. The second verse reveals the virtues of liberation and prajñā. Chapter Twenty-five of the Nirvāṇa [Sūtra] states: 'Because the mind of greed, anger, and delusion is eternally severed and extinguished, the mind is well liberated. Because one knows all phenomena without obstruction, wisdom is well liberated.' The Nirvāṇa [Sūtra] outlines approximately one hundred and eight phrases to reveal their depth and breadth. What is termed 'knowledge and conduct' is precisely the virtue of prajñā. If interpreted as 'consummate in knowledge and conduct' (vidyā-caraṇa-saṃpanna), it refers to the virtues of dhyāna and wisdom. Chapter Thirty-eight of the Yogācāra[-bhūmi] states: 'Knowledge refers to the three knowledges; conduct refers to the two categories of śamatha and vipaśyanā.' Chapter Sixteen of the Nirvāṇa [Sūtra] also states: 'Knowledge refers to the three knowledges: first, the knowledge of bodhisattvas; second, the knowledge of buddhas; third, the knowledge of avidyā. The knowledge of bodhisattvas is the prajñāpāramitā. The knowledge of buddhas is the buddha-eye. The knowledge of avidyā is ultimate emptiness.' Yet these are merely differences in the cause and fruition, noumenon and wisdom, of prajñā. 'Consummate' (foot) has two meanings: first, the meaning of feet/path, referring to the cause; second, the meaning of complete perfection, referring to the fruit. In this text, it is omitted. From 'innumerable' downwards, it reveals freedom from faults: because it is unconditioned, 'innumerable' means it transcends lower stages. Being unequaled, how could hetuvidyā seek out its faults? Hetuvidyā establishes logical proofs based on worldly discriminations of definitive existence and definitive non-existence; hence it is called 'worldly'. Now, the essence is severed from existence and non-existence, so that [logic] cannot find fault with it. Just as when it is said that the buddha-voice is not definitively existent, it is not the same as non-Buddhists establishing permanence; and being produced from the dharmatā and free from contrived action, it is not the same as bodhisattvas establishing impermanence. The three categories [of aggregates, dhātus, and āyatanas] are all like this; how could one judge the virtues of the Buddha as belonging to impermanence? 'Various causal inferences' refers to the various reasons, various valid cognitions, and the three kinds of inference—for oneself, for others, and in common. Although an inference has three members, among the five parts the reason (hetu) is the master of the inference; hence it is called 'causal inference'. The third, a single verse, praises the Buddha's virtue of transcending the three categories. 'Aggregate' (skandha) means accumulation, referring to the fruition-marks of conditioned birth-and-death. 'Realm' (dhātu) means lineage/source, referring to the causal marks of attachment to birth-and-death. 'Ayatana' (sense base) means the gate of arising, referring to the inner and outer objective marks of the consciousnesses; yet they do not depart from form and mind. The Abhidharmakośa-bhāṣya states: 'Because of three kinds of delusion, faculties, and predilections, the three of aggregates, sense bases, and realms were taught.' The aggregates and so forth are of two kinds: first, contaminated, which are worldly numerical phenomena, through which the Buddha is not constituted; second, uncontaminated, in which case the Buddha is not non-existent, because through extinguishing impermanent form and so on, eternal form and so on are attained, and because the wondrous form of the Tathāgata is eternally tranquil. The fourth praises the Buddha's virtue of transcending faculties and objects. When object and wisdom are both quiescent, they tally with that emptiness of nature; when faculties and dusts are both obliterated, inner and outer are liberated, and they also eternally illuminate inner and outer, free from ignorance. When even emptiness does not remain, whence could delusion arise? Moreover, of the four verses above: the first is eternal because it is the dharmakāya; the second is blissful because it is free from faults; the third is termed 'self' because numbers cannot constitute it and thus it has sovereignty; the fourth is pure because it is liberation. Among the final five on the compassionate function identical with the essence: The first verse shows the virtue of being unmoving while universally responding; the first half is unmoving, and the second half is universally responding. With the twofold self eternally obliterated, one accords with nature and remains unmoving; with wisdom pervading the dharmadhātu, what going or coming could there be? The next verse shows the virtue of movement and quiescence being non-dual; three lines enter quiescence, and one line gives rise to function. 'One mark' is an affirmation, the so-called marklessness; 'non-dual' is a negation, indicating that the essence cannot be divided. Furthermore, 'non-dual' is not spoken of as non-existence in opposition to existence. Discerning that there is neither beginning nor end, the mind neither increases nor decreases. As for the transformation of the three wheels, it is called 'immeasurable spiritual power'. The next verse is unblemished and understands the faculties [of beings]. The next verse is impartiality in the mind of deliverance. The final verse: through non-arising manifesting arising, wisdom tallies with non-existence; with a mind of compassion pervading arising, it guides them in accord with their capacities, causing them to return to eternal quiescence.