大方廣佛華嚴經疏 18.12

18.12

第七不退住。自分十中，初三三寶、次二別顯前法、次三別明初佛、後二約佛境智通佛法也。而十皆言不退轉者，大同前位，然此位中已入無生，知所聞法畢竟空故。又前位會事入理令心不動；今此事理雙現而心不退；後位從理向事唯隨事行，轉純熟故。是故前位於三寶等但聞讚毀，忍之尚易；今聞有無利害轉深，成忍則難，故過前位。又前言不動，但能正心；今云不退，有進趣義。又權實方便皆悉通達，有無等言皆有在故。佛則色相虛無、應機為有，法則離相離性、不壞相性；菩薩同佛。次二中，約事行為有、入理行為無。出離有二：一約自行，義同前文，有垢無垢亦約事理；二就化他，悲故不出，由智故出。次下三句亦論有無，何異初句？初句邪見為無、正信言有。此三亦非正見，雖許有佛，不遍三世。或言過去入滅，是故非有。未來未成，安得為有？現在生界未盡、佛願未滿，今有佛者皆應現耳，俱有可知。今知其謬說為無、正說為有。後二句中，初智、後境。佛智有盡等者，一竪約智體，以盡智故名為有盡，窮未來故名為無盡。又若入永滅則名為盡，不永滅度是即無盡。約從修生則名為盡，即同無為故名無盡。二橫就所知，謂法無盡故智亦無盡，以無盡智稱無盡法，則名為盡，故《法華》云「唯佛與佛乃能究盡諸法實相。」《智度論》云「如函大蓋亦大，還將無盡之智知無盡法，是故如來名一切智。」今菩薩窮究，知依竪義半了半不了，知依橫義二俱是了。又相待說有盡無盡，就理而言並非二相。後一就境，約性一相、約相非一，知其隨說皆非遍知。後勝進中，十事五對，此大同地中樂無作行，對治發起十種殊勝行，由此知其事理無礙，至地則得權實雙行。初一多對，總含三義：一約權實，於一佛乘說無量故，雖有眾多皆佛因故。二約事理，理能成事說一即多，事能顯理說多即一。三約事事無礙，有同體異體，義如上說。二文義對，文隨於義轉變密意故。即如初句一言隨於多義，義隨於文顯了直說故。即下三對但顯事理一無礙義，若望下偈云「如是一切展轉成」，則文義亦通事事無礙。三遍計理無情有無二、四依他幻相性空無二、五圓成性空與不空二如不異。又上三中皆以三性三無性相即，準思。三徵釋中，善能出離者，不沈沒於事理，成後位自在也。

Seventh is the Abode of Non-Retrogression. In the ten [minds] of its own stage, the first three concern the Triratna; the next two specifically reveal the previous Dharma; the next three specifically clarify the initial Buddha; and the last two, in terms of the Buddha's realm and wisdom, encompass the Buddha-Dharma generally. That all ten are termed 'non-retrogression' is largely identical to the preceding stage; yet in this stage, one has already entered into the unproduced and knows that the Dharma heard is ultimately empty. Furthermore, the preceding stage brought phenomena into noumenon to make the mind immovable; now, both phenomena and noumenon manifest simultaneously while the mind does not retrogress; the subsequent stage will proceed from noumenon toward phenomena, acting solely in accordance with phenomena, growing progressively more mature. Therefore, while in the preceding stage one merely heard praise and blame regarding the Triratna and so forth—which was still comparatively easy to endure—here, hearing assertions of existence and non-existence, benefit and harm, goes progressively deeper, and perfecting forbearance is difficult; hence it surpasses the preceding stage. Moreover, the previous [stage] spoke of 'immovability', merely being able to rectify the mind; here it speaks of 'non-retrogression', which carries the sense of advancing forward. Furthermore, provisional and real expedients are all thoroughly penetrated, for expressions like 'existence' and 'non-existence' all have their proper application: the Buddha's physical marks are empty non-existence, yet exist in response to capacities; the Dharma is free from marks and free from nature, yet does not destroy marks and nature; the bodhisattva is identical to the Buddha. In the next two [clauses], taking phenomenal practice as existence and entering into noumenal practice as non-existence. Departure has two aspects: first, regarding one's own practice, the meaning is identical to the preceding text, and 'having defilement' or 'lacking defilement' also pertains to phenomena and noumenon; second, with respect to transforming others, out of compassion one does not depart, while through wisdom one departs. The next three clauses also discuss existence and non-existence; how do they differ from the first clause? In the first clause, wrong views consider it non-existent, while right faith calls it existent. These three are also not right view: although they grant that a Buddha exists, [they hold that] he does not pervade the three periods of time. Or they say that the past [Buddhas] entered extinction and therefore do not exist; if the future [Buddhas] are not yet accomplished, how could they exist? In the present, the realm of sentient beings is not yet exhausted and the Buddha's vows are not yet fulfilled; any Buddhas existing now must all be manifest adaptations. That both exist can be understood. Now one understands that saying they do not exist is an error, and saying they exist is the correct explanation. In the last two clauses, the former concerns wisdom and the latter concerns the realm. Regarding 'the Buddha's wisdom having an end', etc.: first, vertically regarding the essence of wisdom, because it is the wisdom of exhaustion (kṣaya-jñāna) it is termed 'having an end', and because it exhausts the future it is termed 'endless'. Furthermore, if entering eternal extinction, it is termed 'having an end'; not being eternally extinguished is precisely 'endless'. Regarding arising from cultivation, it is termed 'having an end'; being identical to the unconditioned, it is termed 'endless'. Second, horizontally with respect to what is known: because phenomena are endless, wisdom is also endless; when endless wisdom accords with endless phenomena, it is termed 'exhausting [them]'; hence the Lotus Sūtra says: 'Only a Buddha together with a Buddha can fully exhaust the true mark of all phenomena.' The Dazhidu lun says: 'Just as the box is large, the lid is also large; using endless wisdom to know endless phenomena, the Tathāgata is therefore called the Omniscient One.' Now the bodhisattva thoroughly investigates this, knowing that according to the vertical meaning, it is half-understood and half-not-understood, while knowing that according to the horizontal meaning, both are fully understood. Furthermore, 'having an end' and 'endless' are spoken of relatively; in terms of noumenon, neither has these two marks. The last one pertains to the realm: regarding nature, it is of a single mark; regarding marks, it is not one; one knows that whatever is said according to them is not all-pervasive knowledge. In the subsequent superior advancement, there are ten items in five pairs. This is largely identical to taking delight in non-active practice on the bhūmis; it counteracts [defilements] and arouses ten kinds of extraordinary practices. Through this, one knows the non-obstruction between phenomena and noumenon; reaching the bhūmis, one attains the simultaneous practice of both provisional and real. First, the pair of one and many contains three general meanings: 1. Regarding provisional and real: because within the one Buddha vehicle, immeasurable [vehicles] are spoken of, though there are many, all are causes of Buddhahood. 2. Regarding phenomena and noumenon: noumenon can establish phenomena, so saying 'one' is precisely 'many'; phenomena can reveal noumenon, so saying 'many' is precisely 'one'. 3. Regarding the non-obstruction among phenomena: there are identical essence and distinct essences, whose meanings are as explained above. Second, the pair of text and meaning: the text conforms to the meaning through transformation and esoteric intent; just as in the first clause, a single word conforms to many meanings, and the meaning conforms to the text by being clearly and directly spoken. The following three pairs merely reveal the single meaning of the non-obstruction between phenomena and noumenon; yet looking toward the verse below which says 'All such things are mutually accomplished', the text and meaning also extend to the non-obstruction among phenomena. Third, conceptualized nature is non-existent in principle, but existent in worldly sentiment, yet the two are not dual. Fourth, the illusory marks of dependent nature are empty in their nature, yet the two are not dual. Fifth, the perfected nature's emptiness and non-emptiness are two suchnesses that do not differ. Furthermore, the above three all treat the three natures and three non-natures as mutually identical; this should be inferred accordingly. In the third section, the question and explanation: 'being well able to depart' means not drowning in phenomena or noumenon, perfecting the mastery of the subsequent stage.