大方廣佛華嚴經疏 22.10

22.10

第四「告諸」下本分，文二：初行體、後行相。前中，若約所依，即前善思三昧為體；若約所觀，即二諦雙融；若約能觀，悲智無礙。今從教相，即下四行為體。若約十行別體，即以十波羅蜜為體，義見初會。今就教相中，若直就經文，文分為二：初標顯、二「何以」下徵釋。初中，先標行體難思，行即深心所修行海也。「與法界」下顯難思之相，深等法界、廣齊虛空，故心言罔及也。又超下位，名不思議。又即理之事行，同事法界之無量，等虛空之無邊；即事之理行，同理法界之寂寥、等虛空之絕相。此二俱非言之表詮、心之顯詮，故難思議。況二交徹，能令一行攝一切行、一位攝一切位，純雜無礙故。第十行云入因陀羅網法界，成就如來無礙解脫，人中雄猛大師子吼，乃至到一切法實相源底故。又若唯遮者，則凡聖絕分故，非但遮常心言，亦應融常心言，是則於中思議不可盡也。遮融無二，則思與非思體俱寂滅，方曰真不思議。從徵釋中，何以因人之行便叵思耶？釋云：同佛果故，佛窮事行之邊、極理行之際，斷一切障、證一切理，因圓果滿融無障礙；菩薩同彼，寧可思議？若取論勢，菩薩行為總句，餘皆是別，不可思議即真實行也。彼約地前不見，此約凡愚叵思。亦名真實行布，位中無真如觀，故無觀相行。二與法界等，即是勝行，亦是佛本故。三與虛空等，即因行也。是無常因，亦未得地智，缺常果因也。四學三世佛而修行者，是不怯弱行。未能順理真實救護，故無大行。餘同前會。第二「佛子何等」下辨行相，文分為三：初總徵其名；二「佛子」下標數顯勝，故云三世諸佛同說；三「何等」下徵數列名，先徵、次列、後結。列中，然與《本業》名雖小異，而義意大同。一施悅自他故名歡喜。約三施說，在因皆悅，故下經云「為令眾生生歡喜」故。若就果說，財獲富饒無畏，身心安泰。法施當獲法喜，皆歡喜義。此約隨相。《本業》云「始入法空，不為外道邪論所倒。入正位故，名歡喜行。」此約離相。二三聚淨戒亦益自他，故名饒益。或以後攝前，《本業》云「得常化一切眾生法，皆利眾生故。」此唯據利他。三忍順物理，名無違逆。彼云得實法忍，無我我所，名無瞋恨；此約以後攝初。晉云無恚恨，亦是以初攝後。而實二忍順物、法忍順理，以後遵前，皆順事理。四勤無怠退，名無屈撓，亦通三勤。彼云常住功德現化眾生故名無盡，謂若有怠退斯則有盡。而《攝論》三精進中，三名無弱、無退、無喜足，則是以後攝初。五以慧資定，離沈掉故，名無癡亂。彼云命終之時，無明之鬼不亂不濁，住正念故，名離癡亂；此但從一義，故下經云「於死此生彼心無癡亂」。六慧能顯發三諦之理，般若現前故名善現。彼云生生常在佛國中生；此但據得報，謂即空照有而能現生。七不滯事理故名無著。彼云於我無我乃至一切法空故；此即涉有不迷於空，謂於我而無有我也。若於我無我皆不著者，則雙不滯也，以有不捨不受方便智故。八大願可尊故，又成大行願乃能得故，故名難得。彼云三世佛法中常敬順故，名尊重行。彼約修心，此約難勝。九善巧說法名善法行。彼經云「說法授人、動成物則故，同於九地法師位故。」十言行不虛故名真實，又稱二諦故。故彼經云「二諦非如、非相非非相，故名真實。」然上約十度釋名，度各有三，並見初會。

Fourth, from "addressed all [the bodhisattvas]" onward is the primary part (benfen). The text has two [sections]: first, the essence of the practices; second, the characteristics of the practices. In the former, if explained in terms of that on which they rely, the preceding "well-reflecting samādhi" constitutes the essence; if explained in terms of the object of contemplation, the double interpenetration of the two truths [constitutes the essence]; if explained in terms of the subject of contemplation, the non-obstruction of compassion and wisdom [constitutes the essence]. Now, following the characteristics of the teaching, the four practices below constitute the essence. If explained in terms of the distinct essence of the ten practices, then the ten pāramitās constitute the essence, a meaning seen in the first assembly. Now regarding the characteristics of the teaching: if taking the sūtra text directly, the text is divided into two: first, setting forth and revealing; second, from "Why?" onward, questioning and explaining. In the first part, it first sets forth that the essence of the practice is difficult to conceive: the practice is the ocean of practices cultivated by the profound mind. From "equal to the dharmadhātu" onward, it reveals the characteristics of being difficult to conceive: being as profound as the dharmadhātu and as broad as empty space, it is beyond the reach of mind and speech. Furthermore, it surpasses the lower stations, hence it is called inconceivable. Again, the phenomenal practice that is identical with noumenon shares the immeasurability of the dharmadhātu of phenomena and equals the boundlessness of empty space; the noumenal practice that is identical with phenomena shares the tranquility of the dharmadhātu of noumenon and equals the marklessness of empty space. Neither of these can be expressed by explicit verbal designations or manifested by conceptual thought; thus they are difficult to conceive. How much more so when the two thoroughly interpenetrate, so that one practice can subsume all practices, and one station can subsume all stations, because the unadulterated and the mixed are unobstructed! The tenth practice says that one enters the Indrajāla dharmadhātu, accomplishes the Tathāgata's unobstructed liberation, roars the great lion's roar of a hero among humans, and goes to the very source and bottom of the true mark of all dharmas. Furthermore, if it were merely apophatic (zhē), then ordinary beings and sages would be completely cut off from each other. Therefore, it does not merely negate ordinary thought and speech, but should also harmonize ordinary thought and speech; thus within this, conceivability is inexhaustible. When negation and harmonization are non-dual, then the essences of both conceiving and non-conceiving are utterly quiescent; only then is it called truly inconceivable. In the questioning and explanation: why should the practice of a person on the causal [stage] be hard to conceive? The explanation says: because it is identical to the fruit of the Buddha. The Buddha exhausts the limits of phenomenal practice and reaches the bounds of noumenal practice, cutting off all obstacles and realizing all noumena, with causes rounded and fruits perfected, harmonized and unobstructed; since the bodhisattva is identical to that, how could it be conceivable? If following the phrasing of the treatise [Daśabhūmika-śāstra], "bodhisattva practices" is the general clause, and the rest are all specific: "inconceivable" is the true practice. That [treatise] explains it in terms of being unseen prior to the stages; this explains it in terms of being inconceivable to ordinary fools. It is also called the "true arrangement of practices"; since there is no contemplation of tathatā within this station, there is no "practice of the mark of contemplation". Second, "equal to the dharmadhātu" is the supreme practice, and is also the root of the Buddha. Third, "equal to empty space" is the causal practice. It is an impermanent cause, and having not yet attained the wisdom of the stages, it lacks the cause of the permanent fruit. Fourth, "cultivating while learning from the Buddhas of the three periods" is the practice without timidity. Not yet able to accord with noumenon to truly rescue and protect, it lacks the great practice. The rest is the same as in the previous assembly. Second, from "Sons of the Buddha, what are..." onward, distinguishing the characteristics of the practices, the text is divided into three: first, generally asking for their names; second, from "Sons of the Buddha" onward, setting forth the number and displaying their excellence, hence saying that the Buddhas of the three periods speak them alike; third, from "What are..." onward, asking about the number and listing the names, first asking, next listing, and lastly concluding. Within the list, although the names differ slightly from the Benye [jing], their meaning and import are largely the same. 1. Giving delights oneself and others, hence it is called "joyful". Explained in terms of the three kinds of giving, on the causal stage all are delighted; hence the sūtra below says, "in order to cause sentient beings to give rise to joy." If explained in terms of the fruit, through material wealth one attains abundance and fearlessness, with body and mind peaceful and at ease; through dharma-dāna one will attain the joy of the Dharma: all are the meaning of "joy". This is explained in terms of following marks. The Benye says: "Newly entering the emptiness of dharmas, not overthrown by the heterodox treatises of non-Buddhists; because one enters the correct station, it is called the practice of joy." This is explained in terms of transcending marks. 2. The three clusters of pure precepts also benefit oneself and others, hence it is called "beneficial". Or the latter subsumes the former. The Benye says: "Attaining the dharma of constantly transforming all sentient beings, because all benefit sentient beings." This is based solely on benefiting others. 3. Patience accords with beings and noumenon, hence it is called "non-opposition". That [text] says: attaining the patience with the true dharma, without self or what belongs to self, it is called "free from anger"; this is explained by the latter subsuming the former. The Jin [translation] calls it "free from resentment", which also subsumes the latter by the former. In truth, the two patiences accord with beings, while the patience of dharma accords with noumenon; following the former by means of the latter, all accord with phenomena and noumenon. 4. Exertion without indolence or retreat is called "unyielding", which also applies to the three kinds of exertion. That [text] says: constantly abiding in merit to manifest transformations of sentient beings, it is called "inexhaustible", meaning that if there were indolence or retreat, there would be an end. In the three diligences of the Mahāyānasaṃgraha, the three are named "without weakness", "without retreat", and "without being content with small gain", which is subsuming the former by the latter. 5. Using wisdom to support samādhi and abandoning sinking and agitation, it is called "free from confusion". That [text] says: at the time of death, the ghosts of ignorance do not confuse or muddy [the mind], and because one abides in right mindfulness, it is called "separated from confusion"; this follows merely one meaning, hence the sūtra below says, "dying here and being born there, the mind is free from confusion." 6. Wisdom can reveal and bring forth the truth of the three truths; because prajñā appears before one, it is called "well-manifesting". That [text] says: in life after life, constantly born in Buddha lands; this merely relies on attaining the retribution, meaning that being identical to emptiness it illumines existence and thus can manifest birth. 7. Not being attached to phenomena or noumenon, it is called "non-attachment". That [text] says: because [one realizes that] self, non-self, and even all dharmas are empty; this means engaging in existence without being confused about emptiness, meaning that within the self there is no self. If one is attached to neither self nor non-self, then one is blocked by neither, because one possesses the wisdom of skillful means of neither relinquishing nor grasping. 8. Because the great vow is venerable, and also because only by accomplishing the great practice can the vow be attained, it is called "difficult to attain". That [text] says: because one constantly reveres and accords with the Buddhas' teachings of the three periods, it is called "reverent practice". That explains it in terms of cultivating the mind; this explains it in terms of being hard to surpass. 9. Skillfully preaching the Dharma is called "the practice of good dharmas". That sūtra says: "Preaching the Dharma to instruct others, every movement becomes a norm for beings; because it is equal to the station of a dharmabhāṇaka on the ninth stage." 10. Words and actions not being false, it is called "true"; also because it accords with the two truths. Thus that sūtra says: "The two truths are neither suchness nor marks nor non-marks, hence it is called 'true'." The above interprets the names in terms of the ten pāramitās; each pāramitā has three [aspects], all seen in the first assembly.