大方廣佛華嚴經疏 22.16

22.16

第五離癡亂行。釋相中二：先總顯無癡亂、後別明無癡亂。今初。句雖有六，義乃有十，初總、餘別。總云成就正念者，然通三義，皆名正念：一就奢摩他品名為正念，正念即定，以彼定心離妄念之亂，故名為正。此從業用立名，亦隣近立稱故。八正道中正念定攝，《起信論》云「心若馳散，即當攝來令住正念。」二就毘鉢舍那品亦名正念，謂不偏鑒達，明了於緣。故下經云「正念諸法未曾忘失」。三雙運道名為正念，次下經云「以正念故善解世間」等，謂於緣明了，是無癡義；不異所緣，名無亂義。即雙運也。又下經云「禪定持心常一緣，智慧了境同三昧。」雖有毘鉢舍那及雙運道，皆就心一境辨，名禪自性。別中，初句復是無亂之總，謂不隨境轉故無散亂，三障不能壞名為堅固，四緣不能牽故云不動，五超劣顯勝故云最上，六異世無染故云清淨。上五釋無亂也。下四義釋無癡，謂七稱法界故云廣，八趣一切智故云大，九引發難量故云無量，十不捨大悲名無迷惑。上九別句攝為三禪，前六現法樂住、次二引生功德、後一饒益有情。第二「以是」下別顯無癡亂。如次釋前十義，即為十段。亦初一為總，釋前正念。於中分二：初結前生後、後「善解」已下顯正念之能。文曲分二：先雙標、後雙釋。今初也。正念有觀，故能善解。正念有止，所以能持。世言無益，但須善解。出世有益，偏語憶持。出世不解，應不持義。世言不持，應無記憶。故文雖影略，義必兩兼。解事解理，故名善解。二「所謂」下雙釋，分二：先通就諸境明無癡亂、後「此菩薩」下別約所持明無癡亂。今初也。據無癡亂，文但有九，開初為二，句亦有十，謂法義別故。初句即法無礙，合蘊成二，謂色與心。非色謂心，即餘四蘊。二「能持建立」下義無礙也。義有二種，自性亦二，一事、二理。事即質礙為色性等，理即無性為色等性，皆無名相中施設建立。持言及義，即文義二持。今正覺理事、離妄分別，名無癡亂。此二釋上能持，下八釋上善解。義必兼具，故癡亂雙舉。三於五蘊生滅得無癡亂。〈十地品〉云「死有二種業：一能壞諸行、二不覺知故相續不絕。」今此菩薩於二事理靜無遺照，故無癡亂。四偏語胎生，明無癡亂。《瑜伽》第二說四種入胎：一正知入而不知住出，所謂輪王；二正知入住不正知出，所謂獨覺；三俱能正知，所謂菩薩；四俱不正知，謂餘有情。前之二人尚有癡亂也。凡夫癡亂相者，謂下者見所生處在於廁穢，中者見在舍宅，上者見處華林。若男，於母生愛，於父生瞋，謂競母故；女則反上。《大集》二十七、《涅槃》十八二十九、《俱舍》第九皆具說之。次三及十，文並可知。八九各有通別，別謂四魔十魔及業，如〈離世間品〉及如《大品．魔事品》、《起信論》說。若依《智論》，除諸法實相，皆菩薩魔事，起心動念悉是魔業。今以智覺察，不隨其轉，如人覺賊及偷狗故。知魔界如與佛界如，如無二故，既覺其事即不造其業。第二「此菩薩」下別約所持法門明無癡亂。文有二別：先正明、後徵釋。前中三：初結前標、後「次所謂」下正顯所持、三「菩薩」下結無癡亂。二正顯中，有十五法：一所證理體，大分深義所謂空故，即事真故。二即體業用之法。三具德相故。四一具一切，故云種種。上四即所詮理法。五即能詮教法，義見初卷。六行法，以因嚴果故。七果法。上七通明四法。下八唯約地位，亦果行收，謂八即初地大願，已證理故名正希望，決定解斷二障故云清淨。九即根本智、十即後得，此二通至七地。十一甚廣大法，即八地法證深法忍，如法界故。十二九地是法師位，了物機故。十三十地知世間集共不共等故，苦無常等通色心故，名之為共；色心類殊名為不共。又器世間名共，共業感故。眾生世間名不共，自業成故。此二唯約所知。又隨他意行名共，隨自意行名不共。又靜慮無色四等五通雖共凡小，菩薩無漏大悲故名不共。十四等覺智。十五如來智。上竪明諸位。若約橫配者，初一唯因、後一唯果，中間六智通於因果，而別義相顯。三結無癡亂者，不忘不癡不失無亂。「心常憶」下通結相續。第二「何以故」下徵釋。釋中，以因深故不亂眾生，得無亂果。不壞正法，增廣大智，得無癡果。不斷善根，得相續果。因果影響孱然無差。第二「復次」下別釋上九，攝為三禪：初六釋前現法樂住，即為六段。今初，釋前心無散亂，文二：初標、二「所謂」下釋。釋中又二：前釋種種音聲，略列七種。言沮壞六根者，非唯引奪耳根，亦令餘根不能緣境，故名沮壞根，以見等而為義故。又沮壞者，如《治禪病經》云「因於外聲，動六情根，心脈顛倒，五種惡風從心脈入。風動心故，或歌或舞，作種種變。」此即破壞之義。既壞意身，餘皆隨壞。然色可冥目、觸味合知、香少詮顯，為禪定刺唯在於聲，故偏語之明無癡亂，非餘四塵不能亂也。故上忍中遇身加害，心無散亂。二「此菩薩」下釋不能惑亂。文亦分二：先總明長時不亂、後「所謂」下別顯不亂之相。句有十一，初總、餘別。別為五對：一境審心定；二教達行成；三憶因念緣；四觀真起用；五外淨他惑、自決義門，雖遇惡聲此皆無損。上皆一切種禪，謂通名義止觀及二利故。第三「不作」下釋前堅固，謂四障不壞，是知正念堅固，亦是出前不亂之因。言法障者，於法不了，如彼牛羊，此即所知障也。三障為言攝在煩惱，體即無明故。斯亦清淨靜慮也。第四「佛子如上」下釋前不動，謂諸惡緣不能牽故。悉能壞亂眾生身心，彰聲之過不能壞此菩薩心，對顯難思。第五「菩薩入」下釋前最上，謂超劣顯勝故。此下三段亦即出前無癡亂緣，正示現法樂住之相。言超勝者，初標人揀禪。云菩薩入，異凡小故。「住於」已下，舉法以揀聖法，即是無漏揀於凡夫。思惟觀察揀於二乘，二乘入禪不能緣境，故身子不覺刑害之手，迦葉不聞涅槃之音。「善知」已下正顯勝相，了性相故。相則念念不住，取不可得；性則三相性空，固無所得。不得性相，違順何依？第六「如是聞已」下釋前清淨，即清淨禪。順違中境不生三毒、不染善取，有定慧故。了相無相，故名善取。有斯正念，大地為鼓、妙高為椎，豈能亂哉？第七「知一切」下釋廣，謂稱法界、如虛空故。亦近釋前。文有六句：初總、餘別。別中，無得相空、無作人空、無際性空，此三相盡，故法界理現。與法界等，事如理故；無有差別，理即事故。第八「菩薩如是」下釋前大義。此下二段，釋引生功德。今云大者，趣一切智不退轉故，即難行禪也。第九「善入」下釋前無量，謂能引發難量德故。文分為三：初引自利德，文有六句，初標一切門禪、次四別顯、後一類結多門，則何定不攝。復云門者，三昧無量數如虛空，今一中攝多，故名為門。如牽衣一角，如蠭王來。次「增長」下引利他德。後「是時」下結不為亂。非唯不亂，本定更增，如豬揩金山、風熾於火。第十「作如是」下釋無迷惑。謂耽著禪味不起大悲，是為迷惑。今悲以導禪，故無迷也。此即饒益有情禪也。住清淨念即現世樂，得智斷果即後世樂，是謂與二世樂也。

Fifth is the practice of freedom from delusion and distraction. In explaining its characteristics, there are two parts: first, generally revealing freedom from delusion and distraction; second, specifically clarifying freedom from delusion and distraction. Now for the first. Although there are six phrases, there are ten meanings: the first is general, and the rest are specific. As for the general statement, 'accomplishing correct mindfulness,' this encompasses three meanings, all termed 'correct mindfulness': First, in terms of the division of śamatha, it is called correct mindfulness; correct mindfulness is samādhi itself, because that concentrated mind is free from the distraction of false thoughts, hence it is called 'correct.' This name is established based on function and also designated by proximity, for among the eightfold noble path, correct mindfulness is subsumed under samādhi; as the Awakening of Faith says: 'If the mind races and scatters, one should immediately draw it back and make it abide in correct mindfulness.' Second, in terms of the division of vipaśyanā, it is also called correct mindfulness, meaning contemplating and discerning without partiality, clearly understanding cognitive conditions; thus the text below says: 'Correctly mindful of all dharmas, never forgetting.' Third, the path of yuganaddha (conjoined practice) is called correct mindfulness, as the text immediately below says: 'Because of correct mindfulness, skillfully understanding the world,' and so forth; clearly understanding cognitive conditions is the meaning of non-delusion, while not wavering from the cognitive object is the meaning of non-distraction; this is yuganaddha. Furthermore, the text below says: 'Dhyāna holds the mind always to a single object; wisdom discerns the objective realm, identical with samādhi.' Although there are vipaśyanā and the path of yuganaddha, both are analyzed from the standpoint of the mind's single-pointedness on an object, which is called the intrinsic nature of dhyāna. Among the specific aspects: the first phrase is again the summary of non-distraction, meaning not turning in pursuit of objects and thus free from scattering; that the three obstructions cannot destroy it is called 'firm'; that the four conditions cannot pull it away is called 'unshakeable'; surpassing the inferior to display the superior is called 'supreme'; and being free from defilement across diverse worldly states is called 'pure.' These above five explain non-distraction. The lower four meanings explain non-delusion: seventh, conforming with the dharmadhātu, hence called 'vast'; eighth, heading toward omniscient knowledge, hence called 'great'; ninth, initiating what is difficult to measure, hence called 'immeasurable'; and tenth, not abandoning great compassion is called 'free from confusion.' The above nine specific phrases are subsumed into the three kinds of dhyāna: the first six are dwelling in the bliss of the present dharma; the next two are eliciting the arising of virtues; and the last one is benefiting sentient beings. Second, from 'Because of this' onward, specifically reveals freedom from delusion and distraction. Explaining the previous ten meanings in sequence constitutes ten sections. Here too the first is general, explaining the previous 'correct mindfulness.' Within it, there are two parts: first, concluding the preceding and introducing the subsequent; second, from 'Skillfully understands' onward, revealing the capacity of correct mindfulness. The text branches into two: first, stating both; second, explaining both. Now for the first. Correct mindfulness possesses contemplation, hence it can skillfully understand; correct mindfulness possesses cessation, hence it can retain. Worldly words are of no benefit, so one need only skillfully understand them; supramundane [words] are beneficial, so the text speaks especially of recollecting and retaining them. If supramundane words were not understood, one would not retain their meaning; if worldly words were not retained, one would have no memory of them. Thus, although the text is compressed, its meaning must encompass both. Understanding phenomena and understanding noumenon is called 'skillful understanding.' Second, from 'That is to say' onward explains both, divided into two: first, generally clarifying freedom from delusion and distraction in relation to various objective realms; second, from 'This bodhisattva' onward, specifically clarifying freedom from delusion and distraction in relation to what is retained. Now for the first. In terms of freedom from delusion and distraction, the text has only nine items, but dividing the first into two makes ten phrases, because of the distinction between dharma and meaning. The first phrase is unobstructedness regarding dharmas, combining the aggregates into two: form and mind; 'non-form' refers to mind, which constitutes the other four aggregates. Second, from 'Can retain and establish' onward is unobstructedness regarding meaning. Meaning is twofold, and its intrinsic nature is also twofold: first, phenomena; second, noumenon. Phenomena are physical obstruction as the nature of form, etc.; noumenon is naturelessness as the nature of form, etc.; all are provisionally established within that which lacks names and marks. Retaining words and retaining meaning constitutes the two retentions of text and meaning. Now, correctly awakening to noumenon and phenomena and freeing oneself from false discrimination is called 'freedom from delusion and distraction.' These two explain the 'ability to retain' above, and the following eight explain the 'skillful understanding' above. The meaning must encompass both, hence delusion and distraction are mentioned together. Third, attaining freedom from delusion and distraction regarding the arising and ceasing of the five aggregates. The 'Chapter on the Ten Stages' says: 'Death has two kinds of karma: first, able to destroy conditioned formations; second, continuing uninterrupted because of lack of awareness.' Now this bodhisattva completely illuminates both the phenomena and noumenon thereof, hence being free from delusion and distraction. Fourth, speaking specifically of womb-birth to clarify freedom from delusion and distraction. Fascicle Two of the Yogācārabhūmi explains four kinds of entering the womb: first, entering with correct awareness but not knowing abiding or emerging, namely a wheel-turning king; second, entering and abiding with correct awareness but not emerging with correct awareness, namely a pratyekabuddha; third, able to have correct awareness in all [three], namely a bodhisattva; fourth, lacking correct awareness in all, namely other sentient beings. Even the former two still have delusion and distraction. The marks of delusion and distraction in ordinary beings are: inferior ones see their place of birth in a cesspool or filth; middling ones see it in a house; superior ones see it in a flowering grove. If male, he gives rise to desire toward the mother and anger toward the father, meaning competing for the mother; if female, the reverse is true. Fascicle 27 of the Mahāsaṃnipāta, fascicles 18 and 29 of the Nirvāṇa, and fascicle 9 of the Kośa all explain this in full. The next three and the tenth can all be understood from the text. The eighth and ninth each have general and specific aspects: specific refers to the four māras, the ten māras, and karma, as explained in the 'Chapter on Leaving the World,' the 'Chapter on Māra-Karma' in the Pañcaviṃśatisāhasrikā, and the Awakening of Faith. If relying on the Mahāprajñāpāramitopadeśa, aside from the true mark of all dharmas, everything is māra-work for a bodhisattva; every arousal of thought and stirring of mind is wholly māra-karma. Now, through wisdom, one discerns and does not follow them, just as a person detects a thief or a stray dog. Knowing that the suchness of the realm of māras is identical with the suchness of the realm of the Buddhas, because suchness is non-dual, once one awakens to the matter, one does not create its karma. Second, from 'This bodhisattva' onward specifically clarifies freedom from delusion and distraction in relation to the dharmas retained. The text has two parts: first, directly clarifying; second, querying and explaining. In the former there are three: first, concluding the preceding and stating [the subsequent]; second, from 'Next, what is called' onward, directly revealing what is retained; third, from 'The bodhisattva' onward, concluding with freedom from delusion and distraction. In the second, directly revealing, there are fifteen dharmas: 1. The noumenal essence realized, the great and deep meaning, which is emptiness, namely the true nature of phenomena; 2. The dharmas of the functional operation of the essence; 3. Endowed with marks of virtue; 4. One containing all, hence called 'manifold.' The above four are the noumenal dharmas signified. 5. The teaching dharmas that signify, whose meaning was seen in the first fascicle; 6. The dharmas of practice, using cause to adorn effect; 7. The dharmas of effect. The above seven generally clarify the four dharmas. The lower eight pertain solely to the stages, also subsumed under effect and practice: 8 is the great vows of the first stage, having already realized the noumenon, hence called 'correct aspiration,' and decisively understanding and severing the two obstructions, hence called 'pure'; 9 is fundamental wisdom; 10 is subsequent wisdom—these two extend up to the seventh stage; 11, the exceedingly vast and great dharma, which is the dharma of the eighth stage, realizing the profound patience of dharmas, identical to the dharmadhātu; 12, the ninth stage is the rank of dharmabhāṇaka, fully understanding the capacities of beings; 13, the tenth stage, knowing the common and uncommon accumulation of the world: because suffering, impermanence, and so forth are common to both form and mind, they are called 'common'; form and mind having distinct categories is called 'uncommon.' Furthermore, the receptacle world is called 'common' because it is produced by collective karma; the world of sentient beings is called 'uncommon' because it is accomplished by individual karma; these two pertain solely to the known. Furthermore, practicing according to another's intention is called 'common'; practicing according to one's own intention is called 'uncommon.' Furthermore, although dhyāna, the formless realms, the four immeasurables, and the five superknowledges are shared with ordinary beings and the Hīnayāna, the bodhisattva's outflows-free great compassion renders them 'uncommon.' 14 is the wisdom of virtual enlightenment; 15 is the wisdom of the Tathāgata. The above vertically explains the stages. If correlated horizontally: the first is solely cause, the last is solely effect, and the six wisdoms in between extend through both cause and effect, yet their specific aspects are distinct. 3. Concluding with freedom from delusion and distraction: not forgetting, not deluded, not losing, and non-distracted. From 'The mind constantly recollects' onward generally concludes continuity. Second, from 'Why is this?' onward queries and explains. In the explanation, because the cause is deep, one does not confuse sentient beings and attains the fruit of non-distraction; not destroying the correct Dharma and expanding great wisdom, one attains the fruit of non-delusion; not severing roots of goodness, one attains the fruit of continuity. Cause and effect, like shadow and echo, are clear and without error. Second, from 'Furthermore' onward specifically explains the above nine, subsumed into the three kinds of dhyāna: the first six explain the previous dwelling in the bliss of the present dharma, which forms six sections. Now the first explains the previous 'mind free from scattering'; the text has two: first, stating; second, from 'That is to say' onward, explaining. In the explanation there are also two: first, explaining various sounds, briefly listing seven kinds. As for 'ruining the six sense faculties,' it does not merely captivate the ear faculty, but also prevents the other faculties from taking objects, hence it is called 'ruining the faculties,' because they take seeing and so forth as their function. Furthermore, as for 'ruining,' the Sūtra on Curing Illnesses of Dhyāna says: 'Conditioned by external sound, the six emotional faculties are stirred, the mind's pulses are inverted, and five kinds of evil winds enter through the mind's pulses. Because the wind stirs the mind, one may sing or dance, producing various mutations.' This is the meaning of ruining. Once mind and body are ruined, the rest are all ruined along with them. Now, form can be shut out by closing the eyes; touch and taste are known upon contact; scent manifests little explanation; thus, the thorn to dhyāna concentration lies solely in sound; hence it is mentioned exclusively to clarify freedom from delusion and distraction, not that the other four sensory objects cannot cause distraction. Thus, in the forbearance above, when encountering bodily harm, the mind is free from scattering. Second, from 'This bodhisattva' onward explains the inability to confuse or distract. The text also divides into two: first, generally clarifying long-enduring non-distraction; second, from 'That is to say' onward, specifically revealing the marks of non-distraction. There are eleven phrases: the first is general, the rest specific. The specific form five pairs: 1. Object examined and mind concentrated; 2. Teaching mastered and practice accomplished; 3. Remembering cause and mindful of conditions; 4. Contemplating reality and initiating function; 5. Externally purifying others' confusion, and internally resolving doctrinal categories; although encountering harsh sounds, none of these are harmed. The above are all the dhyāna of all varieties, meaning encompassing words and meanings, cessation and contemplation, and the two benefits. Third, from 'Does not make' onward explains the previous 'firm,' meaning that the four obstructions do not destroy it; from this we know that correct mindfulness is firm, which is also the cause of the previous non-distraction. As for the 'dharma-obstruction,' not understanding dharmas, like cattle or sheep, this is the cognitive obstruction; as for the three obstructions, they are subsumed under afflictions, their essence being ignorance; this too is pure dhyāna. Fourth, from 'Sons of the Buddha, just as above' onward explains the previous 'unshakeable,' meaning that all evil conditions cannot pull it away. Being fully able to ruin and confuse the bodies and minds of sentient beings demonstrates the fault of sound; that it cannot ruin this bodhisattva's mind comparatively reveals its incomprehensibility. Fifth, from 'The bodhisattva enters' onward explains the previous 'supreme,' meaning surpassing the inferior to display the superior. The three sections from here below also present the conditions for the previous freedom from delusion and distraction, directly showing the mark of dwelling in the bliss of the present dharma. As for surpassing and superior: first, stating the person to distinguish the dhyāna; saying 'the bodhisattva enters' distinguishes from ordinary beings and the Hīnayāna. From 'Abiding in' onward, citing the dharma to distinguish noble dharmas, which is the outflows-free [dharma] distinguishing from ordinary beings; 'reflecting and contemplating' distinguishes from the two vehicles: when the two vehicles enter dhyāna, they cannot cognize objects, so Śāriputra does not feel the hand of execution, and Kāśyapa does not hear the sound of nirvāṇa. From 'Skillfully knowing' onward directly reveals the marks of superiority, because of understanding nature and marks: as for marks, they do not abide from moment to moment, and grasping is unattainable; as for nature, the nature of the three marks is empty, so ultimately there is nothing attained; since nature and marks are unattainable, upon what could pleasant and unpleasant depend? Sixth, from 'Having heard thus' onward explains the previous 'pure,' which is pure dhyāna. Toward pleasant, unpleasant, and neutral objects, one does not produce the three poisons and is not defiled by good grasping, because of possessing samādhi and wisdom; understanding marks to be signless is called 'good grasping.' Possessing such correct mindfulness, even if the great earth were made a drum and Mount Meru a drumstick, how could it distract him? Seventh, from 'Knowing all' onward explains 'vast,' meaning conforming with the dharmadhātu and like empty space; it also closely explains the preceding. The text has six phrases: the first is general, the rest specific. Among the specific: non-attainment is mark-emptiness; non-action is person-emptiness; boundlessness is nature-emptiness; these three marks being exhausted, the noumenon of the dharmadhātu manifests; being equal to the dharmadhātu, phenomena are like noumenon; lacking difference, noumenon is phenomena. Eighth, from 'The bodhisattva thus' onward explains the previous meaning of 'great.' The two sections from here below explain eliciting the arising of virtues. Now, 'great' means proceeding toward omniscient knowledge without regression, which is the dhyāna of difficult practice. Ninth, from 'Skillfully entering' onward explains the previous 'immeasurable,' meaning able to initiate virtues difficult to measure. The text divides into three: first, eliciting the virtues of self-benefit, where the text has six phrases: the first states the dhyāna of all gateways; the next four specifically reveal them; the last summarizes multiple gateways—then what samādhi would not be subsumed? Again, calling them 'gateways' means that samādhis are immeasurable in number like empty space; now, one subsuming many is called a 'gateway,' like pulling one corner of a robe, or like the queen bee arriving. Next, from 'Increasing' onward elicits virtues of benefiting others. Finally, from 'At that time' onward concludes that one is not distracted. Not only is one not distracted, but original concentration further increases, like a boar rubbing against a gold mountain, or wind fanning a fire. Tenth, from 'Making thus' onward explains 'free from confusion.' Indulging in the taste of dhyāna without giving rise to great compassion is confusion; now, with compassion guiding dhyāna, one is free from confusion. This is the dhyāna that benefits sentient beings. Abiding in pure mindfulness is bliss in the present life; attaining the fruit of wisdom and severance is bliss in future lives; this is called giving bliss in both lives.