大方廣佛華嚴經疏 23.2

23.2

第七無著行，體即方便。依二方便，由迴向故不住生死、由拔濟故不住涅槃，俱無住故名為無著。《本業》後四亦各有三方便。三者，一進趣向果、二巧會有無、三一切法不捨不受。初即迴向，二由巧會故方能拔濟，不捨不受相同般若。《唯識》唯明後得故不立之，《本業》約兼正不同，不妨此一三皆善巧故俱無住著，則不二而二之悲智、即二不二之一心是無著也。有是幻有、無是真空，幻有是不有，有故即真空；真空是不空，空故即幻有。此二無礙故名巧會，如是相融故無所著。有能起用、空可觀察，故皆不捨。若受有同凡夫、受無同趣證，故俱不受。二釋相中大分為二：前明自分無著、後明勝進無著。於自分中已含前說。二三方便在文分三：初唯明自行無著、二「何以」下徵釋所由、後「菩薩如是」下類顯萬行。前中又二：先明淨境無著、後「見不淨」下染境不嫌。前中三：一明嚴剎無著；二「往詣」下於三寶無著，於中初敬事供佛、次「如是」下顯供所為、後「於念念」下別示無著之相，義兼三寶及自進修皆無所著，言念念者顯速而且多；三「此菩薩」下長時無著。二明染境不嫌。唯一句者，染易捨故。第二徵釋中，徵意云：欣淨惡穢人之常情，菩薩如何不嫌不著？釋意云：不依佛慧淨穢是生，順法而觀二相安在？故云如諸佛法而觀察故。佛法，即法界佛慧也。第三類顯萬行。若自若他皆無所著，於中初句結前生後、「教化」已下廣列所行。言佛所住者，即聖天梵等，餘並可知。第二「菩薩摩訶薩」下勝進無著。文分為三：初明自行、二「得授記已」下利他、三「菩薩如是觀身」下結行成滿。今初，分二：先牒前自分；後「於佛法」下正顯勝進，有十一句，初總、餘別。總謂了達教理行果之法故。別中，一了果法，謂佛菩提。二了理法，謂證法毘尼。毘尼，梵音，具云毘奈耶，此稱為滅。若律藏受名，義兼調伏。今云法滅，通四種法皆有滅義，謂教詮滅故、行滅惑故、果證滅故、理本寂滅故。今文上下既有餘三，故此滅者即理滅也。又與證義相應，圓融教中此容證故。三住佛正教，即了教法如所教住故。四「修菩薩行」下皆行法也。三句隨相行，行即萬行。心謂四等。解脫即諸解脫門。次二句無相行住處，即前教理及果。所行即前萬行等，皆無染著也。由此故能淨菩薩道，堪受記別。

The seventh, the practice of non-attachment: its essence is skillful means (upāya). Relying on the two skillful means, by virtue of dedicating [merits] (pariṇāmanā) one does not abide in saṃsāra, and by virtue of rescuing [beings] one does not abide in nirvāṇa. Because neither is abided in, it is named 'non-attachment.' The Benye also states that the latter four [practices] each possess three skillful means. As for the three: first, advancing toward the fruit; second, skillfully harmonizing existence and non-existence; third, neither renouncing nor grasping any dharma. The first is pariṇāmanā; through the second, skillfully harmonizing, one is then able to rescue [beings]; neither renouncing nor grasping has the same mark as prajñā. The Cheng weishi lun only explains the subsequently attained [wisdom], and therefore does not establish it; the Benye takes the primary and secondary into account differently, which does not prevent all three of this one practice from being skillful, so that both are free of attachment. Thus, compassion and wisdom being two yet not two, and the one mind being not two yet two, constitute non-attachment. Existence is illusory existence, and non-existence is true emptiness; illusory existence is not [real] existence, and precisely because it exists, it is true emptiness; true emptiness is not [mere] emptiness, and precisely because it is empty, it is illusory existence. Because these two are unobstructed, it is called 'skillful harmonization'; because they interpenetrate in this way, there is nothing attached to. Existence can give rise to function, and emptiness can be contemplated; therefore neither is renounced. If one grasps existence, one resembles ordinary beings; if one grasps non-existence, one resembles those who rush to realization; therefore neither is grasped. In the second part, explaining the marks, it is broadly divided into two: first, clarifying non-attachment in one's own share; second, clarifying non-attachment in superior progress. One's own share already contains what was explained before. The two and three skillful means are divided into three in the text: first, solely clarifying non-attachment in one's own practice; second, from 'Why is this?' downward, inquiring into and explaining the reason; third, from 'The bodhisattva thus' downward, analogously revealing the myriad practices. In the first of these, there are also two: first, clarifying non-attachment regarding pure objects; second, from 'seeing impure' downward, not disliking defiled objects. In the first part, there are three: 1. clarifying non-attachment regarding adornment of Buddha-lands; 2. from 'approaches' downward, non-attachment regarding the Triratna, within which, first, respectfully serving and making offerings to the Buddhas; next, from 'thus' downward, revealing the purpose of the offerings; and afterward, from 'in thought-moment after thought-moment' downward, specifically pointing out the marks of non-attachment, whose meaning encompasses non-attachment to both the Triratna and one's own cultivation, where saying 'thought-moment after thought-moment' reveals swiftness and multiplicity; 3. from 'this bodhisattva' downward, non-attachment over a long time. Second, clarifying not disliking defiled objects: it is only one phrase, because defilement is easily abandoned. In the second part, inquiring and explaining, the intent of the inquiry says: Delighting in the pure and abhorring the defiled is ordinary human nature; how can a bodhisattva neither dislike nor attach? The intent of the explanation says: Without relying on Buddha-wisdom, pure and defiled arise; if one contemplates in accordance with the Dharma, where can the two marks abide? Therefore it says, 'because of contemplating according to the dharmas of all Buddhas.' 'Buddha-dharmas' are precisely the Buddha-wisdom of the dharmadhātu. Third, analogously revealing the myriad practices: whether oneself or others, in all there is non-attachment; within this, the first phrase concludes what came before and introduces what follows; from 'teaching and transforming' downward, it extensively lists what is practiced. That which is called 'abodes of the Buddhas' refers to the holy, the divine, the brahma [abodes], and so on; the rest can all be understood. Second, from 'Bodhisattva-mahāsattvas' downward, non-attachment in superior progress: the text is divided into three: first, clarifying one's own practice; second, from 'having obtained the prediction' downward, benefiting others; third, from 'the bodhisattva thus contemplating the body' downward, concluding the consummation of practice. For the first, it is divided into two: first, repeating the previous share of one's own; afterward, from 'regarding the Buddha-dharma' downward, properly revealing superior progress, which has eleven phrases, the first being general and the rest specific. 'General' means thoroughly penetrating the dharmas of teaching, noumenon, practice, and fruit. In the specific: 1. penetrating the dharma of the fruit, namely the Buddha's bodhi; 2. penetrating the dharma of noumenon, namely realizing the vinaya of the Dharma. 'Vinaya' is a Sanskrit sound, in full vinaya, translated here as cessation (nirodha). If it receives its name from the Vinaya-piṭaka, its meaning encompasses taming and subjugation. Now speaking of 'dharma-cessation,' it extends to all four kinds of dharmas having the sense of cessation: namely, the teaching explains cessation; practice extinguishes defilements; the fruit realizes cessation; and noumenon is originally tranquil cessation. Since the rest of the three exist before and after in the present text, this cessation is precisely the cessation of noumenon. Furthermore, it corresponds to the meaning of realization; in the round and interpenetrating teaching, this admits realization. 3. Abiding in the Buddha's correct teaching, namely penetrating the dharma of the teaching and abiding as taught. 4. From 'cultivating bodhisattva practices' downward, all are dharmas of practice: three phrases for practice conforming to marks—'practice' is the myriad practices; 'mind' refers to the four immeasurables; 'liberations' are the various doors of liberation. The next two phrases are the dwelling places of signless practice, namely the previous teaching, noumenon, and fruit. What is practiced is the previous myriad practices and so forth, in all of which there is no defiled attachment. Because of this, one is able to purify the bodhisattva path and is worthy of receiving the prediction.