大方廣佛華嚴經疏 20.10

20.10

大文第二正說分中分二：先長行、後偈頌。前中亦二：先讚問許說、後正答所問。前中三：初讚所問利益、二「佛子」下讚能問具德、三「諦聽」下誡聽許說。第二正答中二，先答所成行體、後答行成德用。前中，答前十問即為十段。今初段中有五十句，前二十句答前修習、後三十句答令佛歡喜。前修習言亦總亦別，今不放逸亦通總別。總則遍下十段，皆由不放逸成。別則屬於修習，在文分二：先牒前標；後勤智守心不犯塵境名不放逸是修習相，不守根門則名放逸。《涅槃》云「不放逸根深固難拔。因不放逸，一切善根皆得增長。」故首明之，即精進三根，於所斷修防非為性，對治放逸，成滿一切世出世間善事為業。二別辨中有二十句，前十始修、後十終成。今初，有四：一總標、二徵數、三別列、四總結，他皆倣此。列中，一對治破戒放逸。三聚非一故名為眾，即三德三身之因，故首明也。寧捨身命不犯小罪，故名護持。二離癡智顯，故菩提心淨。三四可知。五恐負自心，故思本發。六遠離惡緣。七修善無住。八離小行大，寧起疥癩野干之心，不起二乘之心，難反復故。九積善無替。十亦愛亦策，不令過分使不相續，若不續者當令相續，故須觀察。二終成十中，一行清淨由不放逸，得無違教失故名清淨。二念智清淨，念則明記、智則決斷，念有智故念即無念，智有念故常得現前，此二相資故名成就。三等持清淨，不沈不掉故名為等。然此沈掉乃含多意，如始學者不昏沈不惡作亦名為等，未是深定，今稱性寂然故能不掉、智照不昧所以不沈，如此深定非深非淺。四勤聞清淨。五思修清淨。六等引清淨。七妙慧清淨，稱理平等故。八攝受清淨，等利益故。如大地者，《勝鬘》云「譬如大地負四重檐，一者大海、二者諸山、三者草木、四者眾生。菩薩大地荷負四種重任者，謂離善知識無聞非法眾生，以人天善根而成熟之。及三乘人隨機遍攝，名等作利益。」九同行清淨，謂如彌伽讚敬善財。十承事清淨，離雜心故。次答令佛喜，有三十句，初十結前生後、次十正成行相、後十純熟究竟。今初，此即牒前十種清淨，如次配屬。前八可知。九攝二句，以菩提心、佛法無邊，誓願知故，既敬此心及事於師，故能順了。上九結前、第十生後，故令佛喜。次十正成行相者，前明即前修習故令佛喜，今更別明於中：一勤而不退，成上精進。二內不惜身，正念方成。三外絕異求故，唯有勝進。四加行觀空，方能不息。五正證入理，故無所依。六窮得法印，方順深法。法印多種，或五或四或三或一，但廣略之異耳。言五印者，即五非常觀，謂無常、苦、空、無我、寂靜。言四印者，合空入於無我，空即我所故。或名優陀那，《菩薩藏經》第二中名法鄔陀南。鄔陀南者，此名標相，涅槃寂靜是無為法標相。印即決定義，如說有為決定無常等。《善戒》第七、《地持》第八、《瑜伽》四十六廣有分別。言三印者，四中合苦入於無常；或除涅槃寂靜，有為印故。今以諸印印於一切，亦無能印，故云不著，則入唯一實相印矣。後四依理起行。七願護小心，故增廣大。八智護凡見，方順佛法。九自無法愛。十無作而修故，入無諍門矣。後十純熟究竟中，行修成熟故云安住。初二入理行，一加行離逸、二正證捨相。次二救生行、次二隨緣行，十度別修諸行總攝。後四願智行，即十度後四也。亦可前十如次成此十種，但生熟之異耳思之。

In the second major section, the actual teaching, there are two parts: first the prose, and then the verses. The former also has two parts: first, praising the question and consenting to speak; second, directly answering the questions asked. The former has three parts: first, praising the benefit of what was asked; second, from "Sons of the Buddha" onward, praising the questioners as possessing virtue; third, from "Listen attentively" onward, admonishing them to listen and consenting to speak. In the second part, the direct answers, there are two sections: first, answering regarding the essence of the practices that are accomplished; second, answering regarding the virtues and functions when the practices are accomplished. In the former, answering the previous ten questions forms ten sections. Now, in the first section there are fifty phrases: the first twenty phrases answer the earlier [question on] cultivation, and the latter thirty phrases answer [the question on] causing the Buddhas to rejoice. The earlier word "cultivation" is both general and particular; here, "non-negligence" likewise encompasses both general and particular. Generally speaking, it pervades the subsequent ten sections, for all are accomplished through non-negligence. Particularly speaking, it pertains to cultivation. In the text there are two parts: first, it reiterates the preceding and sets forth the topic; next, diligently and wisely guarding the mind so as not to transgress against sensory objects is called non-negligence, which is the characteristic of cultivation, whereas failing to guard the sense-gates is called negligence. The Nirvāṇa Sūtra says: "The root of non-negligence is deep, firm, and difficult to uproot. Relying on non-negligence, all kuśala-mūlas are able to grow." Therefore it is explained first; that is, taking the three roots of vigor, preventing wrongs with respect to what is to be severed and cultivated as its nature, it counteracts negligence and has as its activity the fulfillment of all mundane and supramundane wholesome matters. Second, in distinguishing them individually, there are twenty phrases: the first ten are the initial cultivation, and the latter ten are the final accomplishment. Now, in the former, there are four points: first, the general statement; second, the query of number; third, the individual enumeration; fourth, the general conclusion; the others all follow this pattern. In the enumeration: (1) Counteracting negligence that breaks the precepts. Since the three aggregates [of precepts] are not one, they are called "numerous"; they are the causes of the three virtues and the three bodies, so they are explained first. Preferring to give up body and life rather than commit a minor fault is called "guarding and upholding." (2) Wisdom manifests as ignorance is abandoned; hence the bodhicitta is pure. (3) and (4) are understandable. (5) Fearing that one might betray one's own mind, one reflects upon its original arising. (6) Keeping far away from evil conditions. (7) Cultivating good without abiding. (8) Leaving behind the small and practicing the great: one would rather give rise to the mind of a mangy jackal than give rise to the mind of the two vehicles, because it is difficult to turn back. (9) Accumulating good without lapse. (10) Both cherishing and spurring oneself on, not letting oneself go to excess so that [practice] becomes discontinuous; if it is not continuous, one should make it continuous; thus one must observe. Second, among the ten of final accomplishment: (1) Purity of conduct: through non-negligence, one attains freedom from the fault of transgressing the teaching; hence it is called "purity." (2) Purity of mindfulness and wisdom: mindfulness remembers clearly, and wisdom decides; because mindfulness has wisdom, mindfulness is non-mindfulness; because wisdom has mindfulness, it is ever present. These two support each other; hence it is called "accomplishment." (3) Purity of samādhi (samāhita): being neither depressed nor agitated is called "equipoise" (sama). Yet this "depression and agitation" contains many senses; for example, when a beginner is free from torpor and remorse, it is also called "equipoise," but it is not yet deep concentration. Here, being calm in accordance with nature, one is able not to be agitated; because the illumination of wisdom is not dimmed, one is not depressed. Such deep concentration is neither deep nor shallow. (4) Purity of diligent hearing. (5) Purity of reflection and cultivation. (6) Purity of samāpatti. (7) Purity of wondrous discernment, because it is equal in accordance with noumenon. (8) Purity of gathering in [beings], because it benefits them equally. As for "like the great earth," the Śrīmālā-sūtra says: "Just like the great earth, which carries four heavy burdens: first, the great oceans; second, the mountains; third, the grasses and trees; fourth, sentient beings. The bodhisattva as the great earth shoulders four kinds of heavy burdens: namely, sentient beings who are separated from good spiritual friends, have heard nothing, and lack the Dharma—maturing them with the wholesome roots of humans and devas; as well as persons of the three vehicles, gathering them in everywhere according to their capacities—this is called making benefit equally." (9) Purity of companions, meaning just as Megha praised and revered Sudhana. (10) Purity of attendance and service, because of leaving behind a divided mind. Next, in answering regarding causing the Buddhas to rejoice, there are thirty phrases: the first ten conclude what precedes and introduce what follows; the middle ten directly accomplish the marks of practice; the final ten are completely ripe and ultimate. Now, in the first: these reiterate the previous ten kinds of purity, correlating with them in sequence. The first eight are understandable. (9) encompasses two phrases: because bodhicitta and the Buddha-dharma are boundless, one vows to know them; having revered this mind and served the teacher, one can conform to and understand them. The above nine conclude what precedes; the tenth introduces what follows; hence they cause the Buddhas to rejoice. As for the middle ten directly accomplishing the marks of practice: previously it was explained that it is precisely the prior cultivation that causes the Buddhas to rejoice; now it is distinguished further. Therein: (1) Diligent without backsliding, accomplishing the aforementioned vigor. (2) Internally not begrudging one's body; only then is right mindfulness accomplished. (3) Externally cutting off disparate pursuits; therefore there is only superior progress. (4) In the preparatory stage contemplating emptiness; only then can one be unceasing. (5) Directly realizing and entering noumenon; hence having nothing to rely upon. (6) Exhaustively attaining the Dharma seal; only then does one accord with the profound Dharma. There are multiple kinds of Dharma seals: five, four, three, or one; they differ only in being extensive or brief. As for the "five seals," they are the five contemplations of non-permanence: impermanence, suffering, emptiness, non-self, and tranquility. As for the "four seals," emptiness is subsumed into non-self, because emptiness is what belongs to the self. They are also called udāna; in the second fascicle of the Bodhisattvapiṭaka Sūtra they are called dharma-udāna. "Udāna" here means the mark of indication; the tranquility of nirvāṇa is the mark of indication of unconditioned dharmas. "Seal" has the sense of definitiveness, as when it is said that the conditioned is definitively impermanent, and so forth. They are distinguished extensively in the seventh fascicle of the Śīla-guṇa[-sūtra], the eighth fascicle of the Bodhisattvabhūmi-vyākhyā, and the forty-sixth fascicle of the Yogācārabhūmi. As for the "three seals," within the four, suffering is subsumed into impermanence; or the tranquility of nirvāṇa is excluded, as they are seals of the conditioned. Now, sealing everything with these seals, there is also nothing that can seal; hence it is said "not attached," which then enters the single seal of the true mark. The latter four give rise to practice based on noumenon. (7) Vows protect the small mind; hence it increases to become vast. (8) Wisdom protects against ordinary views; only then does one accord with the Buddha-dharma. (9) Naturally having no attachment to the Dharma. (10) Cultivating without contrivance; hence entering the gateway of non-dispute. In the final ten of being completely ripe and ultimate: practice and cultivation have reached maturity; hence it says "peacefully abides." The first two are practices of entering noumenon: first, in the preparatory stage, leaving negligence; second, in direct realization, relinquishing marks. The next two are practices of rescuing sentient beings; the next two are practices of according with conditions; the ten pāramitās are cultivated individually, and all practices are gathered in. The final four are practices of vows and wisdom, which are the last four of the ten pāramitās. Alternatively, the previous ten may accomplish these ten kinds in sequence, differing only in being unripe or ripe; consider this.