大方廣佛華嚴經疏 16.20

16.20

第十有勝三昧名方網下三十四頌半，明寂用無涯三昧門。約處名為方網，約相是謂寂用，亦總顯上來動寂無二故。文分為三：初一標名總辨。十方交絡出入縱橫，故名為網。二「或於」下三十二頌半，正顯業用。三「是名」下一頌，總結難思。就業用中分三：初二頌於十方處交絡出入，明於器世間自在；二有五頌十方佛所入出無礙，明於智正覺世間自在；三「於眼根」下二十五頌半，通顯於三世間自在。菩薩於三世間自在，略有二義：一以自身作三世間故得自在、二菩薩於三世間處示現自在。今此三段，初二約後義、後一通二義，文或綺互，理實皆具。初二世間略有四重無礙：一約處，謂東處即是西處，是故菩薩常在東恒在西也；二約佛，謂東佛即西佛，是故在東佛恒在西佛；三約菩薩身不分，謂在東之身即是西身；四約定，謂入定即是出定。所以爾者，略顯二因：一以所觀之法事隨理融，相即在故；二能觀之心亦寂用無礙故。然此文中為顯菩薩祕密隱顯自在德故，但說後二；若辨前二，則似菩薩無力。三「於眼」下，通顯於三世間自在。文分為四：一明根境相對以辨自在、二「童子」下明於他身自在、三「鬼神」下。明微細自在、四「一切塵」下器界事中以辨自在。今初，十二頌六對，一一對中有十義五對無礙之相。欲辨無礙，先須明識定慧。此中云三昧起者，觀也。入正受者，定也。定慧雖多不出二種：一事、二理。制之一處無事不辦，事定門也；能觀心性契理不動，理定門也。明達法相，事觀也；善了無生，理觀也。諸經論中或單說事定，或但明理定，二觀亦然，或敵體事理止觀相對，或以事觀對於理定，如《起信論》，止一切相乃至心不可得為止，而觀因緣生滅為觀。或以理觀對於事定，下經云「一心不動入諸禪，了境無生名般若」是也。或俱通二，如下云「禪定持心常一緣，智慧了境同三昧」是也。或二俱泯，非定非散。或即觀之定但名為定，如觀心性名上定是也。或即定之觀但名為觀，如以無分別智觀名般若是也。或說雙運，謂即寂之照是也。所以局見之者，隨矚一文互相非撥；偏修之者，隨入一門皆有剋證，然非圓暢。今此經文巧顯無礙。言五對者，第一對根境無礙，謂觀根入定應從根出，而從境出者，為顯根境唯是一心，緣起無二理性融通，是故根入境出耳。境入根出亦然。第二對理事二定無礙，謂分別事相應入事定而入理定，欲觀性空應入理定而入事定。以契即事之理而不動故，入理即是入事；制心即理之事而一緣故，入事即是入理。而經文但云入正定，不言理事，及乎出觀境中，即云分別色相，斯事觀也；根中即云性空寂者，理觀也。亦合將根事對於境理以辨無礙。第三對事理二觀無礙，謂欲分別事相，應從事觀起而反從理觀起者，以所觀之境既真俗雙融法界不二故，分別事智即是無生之智，二觀唯是一心故。亦應將境事理對根事理以辨無礙。第四對出入無礙，以起定即是入定故，起定而心不亂。若以事理相望，應成四句，謂事入事起、事入理起等。若以根境相望，又成四句，謂根事入境事起等。一一思之，皆有所由。第五對二利體用無礙，謂於眼根起，定心不亂，是體也，自利也。而不礙現於廣境，是用也。人天不能知，利他也。良以體用無二故，自利即是利他。此上十義同為一聚，法界緣起相即自在，菩薩善達，作用無礙。思之思之。又經且約根境相對，亦應境境相對，謂色塵入正受，聲香三昧起等，此如下童子身中入正定等中明。復應根根相對，謂眼根入正受、耳根三昧起等，一塵入正受、多根三昧起等，並略故不說。上來無礙，深妙難思，始學之流如何趣入？今當總結。但能知事理無礙、根境一如，念慮不生，自當趣入。又向云色性難思等，即色等總持是色陀羅尼自在佛等，亦應云分別眼性難思，有眼陀羅尼自在佛等。又眼中云性空寂滅，即眼之度門，眼等本淨，亦應云色等度門，色等本淨，不唯取相為染、無心為淨而已也。又以《智論》三觀束之，分別色相等是假名觀也，性空寂滅是空觀也，此二不二色性難思中道觀也，三無前後皆是一心。對此三觀應辨三止，謂方便隨緣止、體真止、離二邊分別止。既止觀雙運，亦名一心三生也。即一而三、即三而一，雙照三一、雙遮三一，是無礙也。一一釋文，準思可見。此是菩薩圓融功德而自莊嚴，觸目對境常所行用。希心玄趣，幸願留神。二「童子」下六頌半，於他身得自在。此有三義：一如前眼根入等，但約見境為出入耳。二菩薩化現彼身，作此轉變速疾也。三菩薩以眾生身作自身，如下十身相作等。是故於彼身入此身出，而彼不覺知，唯應度者知得度也。三「鬼神」下二頌半，微細自在。謂毛孔約正報，即佛及眾生。毛頭約空處。微塵是色相，多約器界。並身在中入定出定，為顯三昧純熟隱顯自在故。亦通觀彼入出定等，即於境無礙也。若唯約身，在彼下〈十定〉中亦云無生法中入起，安有處耶？四「一切塵」下四頌半，器界事中周偏入出。然菩薩身普遍，略有四位：一普遍一切十方剎海；二遍彼剎內樹等物中、三遍一切塵毛等中，皆圓遍非分遍，是故皆全身顯現；四以是法界身故，不異不分，恒在此常在彼，無有前後。第三「是名」下一頌總結，初句以德命人、次句依人顯德；後半明說不盡，近結第十定用無盡、遠結前十定大用無盡，以是無盡之法門故。

Tenth, the thirty-four and a half verses following "There is a superior samādhi named Directional Net" illuminate the samādhi gate of boundless quiescence and functioning. In terms of location, it is named the directional net; in terms of marks, it is called quiescence and functioning, which also comprehensively reveals that movement and quiescence have been non-dual throughout the above. The text is divided into three parts: First, one verse states the name and provides a general explanation. The ten directions interlace, entering and exiting vertically and horizontally; therefore it is named a net. Second, the thirty-two and a half verses following "Or in…" directly reveal its operational functions. Third, the single verse following "This is called…" summarizes it as inconceivable. Within the operational functions, there are three divisions: First, two verses describe interlacing, entering, and exiting among places in the ten directions, illuminating mastery over the world of vessels. Second, five verses describe unobstructed entering and exiting at the abodes of the Buddhas of the ten directions, illuminating mastery over the world of the enlightened wisdom. Third, the twenty-five and a half verses following "In the eye faculty…" universally illuminate mastery over the three worlds. The bodhisattva's mastery over the three worlds has, in brief, two meanings: first, through taking their own body to make the three worlds, they attain mastery; second, the bodhisattva manifests mastery in the locations of the three worlds. Now in these three sections, the first two pertain to the latter meaning, and the last one pertains to both meanings; though the passages may interweave, in principle both are fully present. The first two worlds briefly have a fourfold non-obstruction: first, in terms of location: the eastern place is itself the western place, and therefore the bodhisattva is always in the east while constantly in the west; second, in terms of Buddhas: the eastern Buddha is itself the western Buddha, and therefore while at the eastern Buddha, one is constantly at the western Buddha; third, in terms of the undivided body of the bodhisattva: the body in the east is itself the body in the west; fourth, in terms of concentration: entering concentration is itself arising from concentration. Why this is so is briefly revealed through two causes: first, because the phenomena of the dharma contemplated harmonize in accordance with noumenon, being mutually identical and co-present; second, because the contemplating mind is also unobstructed in its quiescence and functioning. Yet in this passage, in order to reveal the bodhisattva's virtuous power of secret, hidden, and manifest mastery, only the latter two are spoken of; if one were to expound the former two, it would make the bodhisattva appear powerless. Third, the section following "In the eye…" universally illuminates mastery over the three worlds. The text is divided into four: first, illuminating the juxtaposition of faculties and sense-objects to explain mastery; second, the section following "A youth…" illuminates mastery over other bodies; third, the section following "Spirits…" illuminates subtlety and mastery; fourth, the section following "In all dust motes…" explains mastery within the phenomena of the vessel realm. Now first, there are twelve verses forming six pairs; within each pair there are ten meanings forming five pairs of the marks of non-obstruction. If one wishes to distinguish non-obstruction, one must first clearly understand concentration and wisdom. Here, saying "arising from samādhi" is contemplation (vipaśyanā); "entering correct absorption" is concentration (śamatha). Although concentration and wisdom are manifold, they do not go beyond two kinds: first, phenomenal; second, noumenal. Holding [the mind] to a single place so that nothing is left unaccomplished is the gate of phenomenal concentration; the contemplating nature of mind契-ing with noumenon and being immovable is the gate of noumenal concentration. Clearly comprehending the marks of dharmas is phenomenal contemplation; skillfully understanding the unarisen is noumenal contemplation. In various sūtras and treatises, sometimes phenomenal concentration alone is spoken of, or sometimes only noumenal concentration is illuminated, and the same holds for the two contemplations. Or directly opposing phenomenal and noumenal, calming and contemplation confront one another; or phenomenal contemplation is paired against noumenal concentration—as in the Awakening of Faith, where calming all marks up to the mind being unobtainable constitutes calming, while contemplating the arising and ceasing of causes and conditions constitutes contemplation. Or noumenal contemplation is paired against phenomenal concentration, as a later chapter of the sūtra says: "With one mind immovable one enters the dhyānas; comprehending objects to be unarisen is called prajñā." Or both encompass the two, as it says below: "Dhyāna-concentration maintains the mind constantly on a single object; wisdom's comprehension of objects is identical to samādhi." Or both are obliterated, being neither concentration nor distraction. Or concentration that is itself contemplation is merely named concentration, as contemplating the nature of mind is called the supreme concentration. Or contemplation that is itself concentration is merely named contemplation, as contemplation with non-conceptual wisdom is called prajñā. Or simultaneous operation is spoken of, which is illumination that is itself quiescence. Therefore, those of narrow view follow whichever single text they gaze upon and mutually reject the others; those of biased practice, whichever single gate they enter, all attain certain realization, yet it is not perfectly comprehensive. Now this sūtra text skillfully reveals non-obstruction. Concerning the five pairs: The first pair is the non-obstruction of faculty and sense-object: contemplating the faculty to enter concentration, one ought to arise from the faculty, yet one arises from the sense-object; this is to reveal that faculty and sense-object are solely one mind, their conditioned arising is non-dual, and their noumenal nature harmonizes and penetrates, which is why one enters in the faculty and arises in the sense-object. Entering in the sense-object and arising in the faculty is also like this. The second pair is the non-obstruction of phenomenal and noumenal concentrations: to differentiate phenomenal marks one ought to enter phenomenal concentration, yet one enters noumenal concentration; wishing to contemplate the emptiness of nature, one ought to enter noumenal concentration, yet one enters phenomenal concentration. Because it conforms to the noumenon that is identical with phenomena without moving, entering noumenon is itself entering phenomena; because it holds the mind to phenomena that are identical with noumenon on a single object, entering phenomena is itself entering noumenon. Yet the sūtra text only says "entering correct concentration" without speaking of phenomena or noumenon; when it comes to arising to contemplate within sense-objects, it says "differentiating the marks of form," which is phenomenal contemplation; within the faculty it says "its nature is empty and tranquil," which is noumenal contemplation. One should also match the phenomena of faculties with the noumenon of sense-objects to explain non-obstruction. The third pair is the non-obstruction of phenomenal and noumenal contemplations: wishing to differentiate phenomenal marks, one ought to arise from phenomenal contemplation, yet conversely one arises from noumenal contemplation, because the contemplated objects are already the dual fusion of the conventional and ultimate and the dharmadhātu is non-dual, so that the wisdom differentiating phenomena is itself the wisdom of the unarisen, the two contemplations being solely one mind. One should also match the phenomena and noumenon of sense-objects with the phenomena and noumenon of faculties to explain non-obstruction. The fourth pair is the non-obstruction of entering and arising: because arising from concentration is itself entering concentration, upon arising from concentration the mind is not distracted. If one compares phenomena and noumenon, it should form four propositions: entering in phenomena and arising in phenomena, entering in phenomena and arising in noumenon, and so forth. If one compares faculties and sense-objects, it also forms four propositions: entering in the phenomena of faculties and arising in the phenomena of sense-objects, and so forth. If one considers each of these, they all have their reasons. The fifth pair is the non-obstruction of the essence and function of the two benefits: arising in the eye faculty with a mind of concentration that is not distracted is the essence and self-benefit; yet not obstructing manifestation in vast realms is the function. That humans and gods cannot comprehend it is benefiting others. Truly, because essence and function are non-dual, self-benefit is itself benefiting others. The above ten meanings together form a single cluster: the conditioned arising of the dharmadhātu is mutually identical and mastered; the bodhisattva thoroughly understands it, and its operation is unobstructed. Reflect upon it, reflect upon it! Furthermore, the sūtra provisionally treats the confrontation of faculty and sense-object; it should also apply to the confrontation of sense-object with sense-object, such as entering correct absorption in the dust of forms and arising from samādhi in sounds and fragrances, etc., which is illuminated below in entering correct concentration in a youth's body and so on. It should also apply to the confrontation of faculty with faculty, such as entering correct absorption in the eye faculty and arising from samādhi in the ear faculty, etc., or entering correct absorption in a single dust mote and arising from samādhi in many faculties, etc.; all are omitted here and therefore not spoken of. The non-obstruction described above is profound, wondrous, and difficult to conceive; how may beginners enter it? Now I shall summarize: if one can only know that phenomena and noumenon are unobstructed and that faculties and sense-objects are of one suchness, so that thoughts and deliberate deliberations do not arise, one will naturally enter it. Furthermore, what was just spoken of as "the nature of form being difficult to conceive," etc., refers to the dhāraṇī of form and the like, which is the Buddha of Mastery in the Form-Dhāraṇī, etc.; one should also say: differentiating the nature of the eye is difficult to conceive, there is an Eye-Dhāraṇī Master Buddha, etc. Moreover, in the eye it says "its nature is empty and tranquil," which is the eye's gate of deliverance, the eye and others being originally pure; one should also say the gate of deliverance of forms, etc., forms and others being originally pure, not merely that grasping marks is defilement and absence of mind is purity. Furthermore, summarizing them with the three contemplations of the Dazhidulun: differentiating the marks of form and so on is the contemplation of provisional designation; its nature being empty and tranquil is the contemplation of emptiness; their non-duality and the nature of form being difficult to conceive is the contemplation of the middle way; the three have no before and after, all being one mind. In correspondence with these three contemplations one should distinguish three calmings: calming that expediently accords with conditions, calming that embodies reality, and calming that is free from differentiation of the two extremes. Since calming and contemplation operate simultaneously, it is also called the three births in one mind. Being three while being one, being one while being three, simultaneously illuminating both three and one, simultaneously negating both three and one—this is non-obstruction. Explaining the text point by point, one can see it by analogy and reflection. These are the perfectly interpenetrating merits with which the bodhisattva adorns oneself, constantly practiced and applied whenever meeting eyes and encountering objects. Those who aspire to the profound purport should kindly fix their attention here. Second, the six and a half verses following "A youth…" treat attaining mastery in other bodies. This has three meanings: first, as with the eye faculty entering and so on before, it only regards the seen object as entering and arising; second, the bodhisattva manifests transformations of those bodies, performing these transitions with extreme speed; third, the bodhisattva takes the bodies of sentient beings to make their own body, as in the mutual making of the ten bodies below. Therefore, entering in that body and arising in this body, while those beings are unaware, only those who should be saved understand and attain deliverance. Third, the two and a half verses following "Spirits…" treat subtle mastery. That is, pores are in terms of direct retribution, namely Buddhas and sentient beings. Hair-tips are in terms of empty space. Dust motes are marks of form, mostly in terms of the vessel realm. Entering and arising from concentration with the body within all of these is to reveal that samādhi is fully matured and hidden and manifest at will. It also universally encompasses contemplating them entering and arising from concentration, which is non-obstruction regarding sense-objects. If it were solely in terms of the body being there, below in the "Ten Concentrations" it also says entering and arising within unarisen dharmas—how could there be a location? Fourth, the four and a half verses following "In all dust motes…" treat entering and exiting ubiquitously throughout the phenomena of the vessel realm. Now, the bodhisattva's body is ubiquitous, with briefly four levels: first, universally pervading all ocean-like kṣetras in the ten directions; second, pervading the trees and other objects within those kṣetras; third, pervading all dust motes, hairs, and so on—all of which are complete pervasions and not partial pervasions, and therefore the entire body is manifested in each; fourth, because it is the body of the dharmadhātu, it is not different and not divided, constantly here and perpetually there, without before or after. Third, the single verse following "This is called…" is the overall conclusion: the first line designates the person by virtue, and the second line reveals virtue based on the person; the latter half explains that it cannot be fully spoken of, immediately concluding that the functions of the tenth concentration are inexhaustible, and remotely concluding that the great functions of the preceding ten concentrations are inexhaustible, because this is an inexhaustible Dharma gate.