大方廣佛華嚴經疏 23.6

23.6

第九善法行，體即力度。就文分三：初徵名、二釋相、三結歎。今初，《唯識》有二：一思擇力、二修習力。《本業》有三：一報通力、二修定通力、三變化通力。《唯識》約修、《本業》約用，互舉一邊。由前二力為機說法，則成語意二業之善法。有《本業》三力，則成身意二業之善法，以修定通即意業故。依梁《攝論》，由思擇力，能伏一切正行等所對治障令不起故；由修習力，能令一切善行堅固決定。既言一切善行，此則二力通三業善。此位大同九地，是法師位，善說法故。釋相中二：前自分、後勝進。然此二段各具二力，至文當知。亦有三力，謂善知根緣一音普應，成就十身義該三通。初自分中，先總明、後別顯。前中作清涼法池，標也。言含法喻，謂如無熱惱池清淨無濁。下二句釋上句，如池含於德水，故云攝持正法。下句以四辨才出願智等，饒益眾生相續無盡，究竟入於一切智海，名不斷佛種。如彼大池流出四河，相續入海。二「得清淨」下別顯。文分為二：初廣攝持正法、二「此菩薩大悲」下廣不斷佛種。今初也。具十總持，是攝持義。十持為體、十辯為用。初句為總，寂障鑒法名淨光明。餘九為別，初四即四辯才，四持即池之德水，四辯即池之四口，五即外力加辯。智水灌心故稱根令喜，此即得辯之緣。六即內力自證之辯，謂道契內心、光明外徹，此乃得辯之因也。七同類音辯，此約順機。八訓釋辯，此約窮法。前四辯中但明通相文句，此明曲盡其源。義身即當名身，名所詮故，體是名境、義即境義，梵云得種種名身故。九總顯深廣持辯無邊。旋有入空、旋空入有等，故無有邊。皆言無盡者，稱法界故。第二廣前不斷佛種中，文分三別：初總明三業利生、二「假使」下假設深勝、三「以得一切」下總釋所以。前二含於四河，今初即大悲河。大悲堅固，標其體也。悲紹佛種，故首明之。普攝眾生，正明不斷。「於三千」下，示其攝相。二假設深勝，於中有三，即為三河。一大會斷疑，明問答成就。處多大眾，頓領頓酬，由具諸度故，即波羅蜜河。二「復次」下微細斷疑。前直明大會異問能答，今乃云於一毛端處有不可說。如前大會，多劫殊問一念能答，不怖大眾、不怯文義，決斷揀擇顯轉超勝。是三昧力，即三昧河，故下經云「菩薩住此三昧，能於自身一一毛孔中見不可說不可說佛剎，微塵數諸佛如來，亦見彼佛所有國土道場眾會聽法」，乃至云「其諸眾生亦無迫隘。何以故？入不思議三昧境界故。」彼約聽法，此約答問，以之為異，餘義大同。此約圓教普賢位中，故於地前有斯自在，非三乘中得斯作用。三「而作是念」下周遍斷疑。上舉毛端多眾，猶有量故；今明一切眾各具多言，悉能答故，即願智河。願智相導悲救無休，故云作念。文中先顯多眾、後「假使」下復顯多言。第三總釋所以者，所以得此四河廣利者，略舉四因。此之四因，或以一因成前四河，或以四因成其一河。一他佛外加故、二自藏離礙故、三所照法圓故、四能照智具故。或各配屬：一同體悲加故、二見心性故、三諸度圓故、四二智滿故。

Ninth is the Practice of Good Dharmas, whose essence is the perfection of power (bala-pāramitā). Dividing the text, there are three parts: first, explaining the name; second, explaining the characteristics; third, concluding praise. As for the first, the *Vijñaptimātratā* states that there are two powers: 1. the power of reflective discernment; 2. the power of cultivation. The *Benye* states that there are three powers: 1. the power of karmically-resultant supernormal faculties; 2. the power of supernormal faculties developed through cultivation; 3. the power of supernormal faculties of transformation. The *Vijñaptimātratā* treats them in terms of cultivation, while the *Benye* treats them in terms of function, each raising one side. When one preaches the Dharma for beings according to their capacities through the former two powers, this constitutes the good dharmas of the two karmas of speech and mind. Possessing the three powers of the *Benye* constitutes the good dharmas of the two karmas of body and mind, because the supernormal faculties cultivated through concentration are indeed the karma of the mind. According to the Liang translation of the *Mahāyānasaṃgraha*, through the power of reflective discernment, one can subdue all obstacles that are the antidotes to correct practice and so forth, preventing them from arising; through the power of cultivation, one can make all good practices solid and definitive. Since it says "all good practices," these two powers thus pervade the good of all three karmas. This station is broadly equivalent to the Ninth Stage: it is the station of the dharmabhāṇaka, because they skillfully preach the Dharma. In explaining the characteristics, there are two parts: first, the practice proper to one's own level; second, the practice of advancing beyond. However, both of these two passages possess the two powers, as will be understood when we reach the text. They also possess the three powers, meaning that skillfully knowing faculties and conditions, with a single voice they universally respond, achieving the meaning of the ten bodies, which encompasses the three supernormal faculties. In the first part on the practice proper to one's own level, first there is a general explanation, and then a specific presentation. In the former, becoming a cooling pool of Dharma is the thematic heading. The expression contains both doctrine and simile, meaning that like the Anavatapta Lake, it is pure and free of turbidity. The next two lines explain the preceding line: just as the pool contains the waters of virtue, it therefore says that one upholds the true Dharma. The lower line states that with the four kinds of eloquence one brings forth vows, wisdom, and so forth, benefiting sentient beings continuously without end, ultimately entering the ocean of all-knowledge, which is called not severing the lineage of the Buddha. This is like that great pool flowing forth four rivers, which flow continuously into the ocean. Second, from "obtaining pure..." onward, there is a specific presentation. The text is divided into two: first, extensively explaining the upholding of the true Dharma; second, from "this bodhisattva's great compassion..." onward, extensively explaining not severing the lineage of the Buddha. Now, this is the first. Endowed with the ten dhāraṇīs—this is the meaning of "upholding." The ten dhāraṇīs are the essence, and the ten eloquences are the function. The first line is general: stilling obstacles and discerning dharmas is called "pure light." The remaining nine are specific: the first four are precisely the four kinds of eloquence, the four dhāraṇīs being the waters of virtue in the pool, and the four eloquences being the four mouths of the pool; the fifth is eloquence empowered by external power, where the water of wisdom irrigates the mind so that it accords with capacities and brings joy, this being the condition for obtaining eloquence; the sixth is the eloquence of internal power personally verified, meaning that the Path accords with the inner mind and light penetrates outside, this being the cause of obtaining eloquence; the seventh is eloquence in the same class of sounds, which pertains to conforming to capacities; the eighth is eloquence of glossing and explaining, which pertains to exhausting dharmas. While the former four eloquences only explained generic terms, phrases, and sentences, this explains thoroughly plumbing their source. "Body of meaning" (arthakāya) corresponds to "body of names" (nāmakāya), because it is that which is expressed by names; its essence is the domain of names, and "meaning" is the meaning of the domain, because the Sanskrit says "obtaining various kinds of bodies of names." The ninth generally reveals that profound and vast retention and eloquence are boundless: whirling from existence into emptiness, whirling from emptiness into existence, and so on; hence they are without boundary. That they are all called "inexhaustible" is because they correspond to the dharmadhātu. Second, in extensively explaining the aforementioned non-severance of the lineage of the Buddha, the text has three divisions: first, generally explaining the three karmas benefiting sentient beings; second, from "even if..." onward, positing a profound and superior hypothesis; third, from "because of obtaining all..." onward, generally explaining the reason. The former two contain the four rivers; now, the first is the river of great compassion. Great compassion being solid designates its essence. Compassion succeeds to the lineage of the Buddha, and is therefore explained first. Universally gathering sentient beings correctly explains "not severing." From "in a three-thousand..." onward, it shows the characteristics of this gathering. Second, positing a profound and superior hypothesis has three aspects within it, which constitute three rivers: 1. Severing doubts in a great assembly, which explains the accomplishment of questions and answers. Abiding in many great assemblies, they suddenly comprehend and suddenly respond; because they are endowed with the perfections, this is the river of pāramitās. 2. From "furthermore..." onward, subtle severing of doubts. The former directly explained being able to answer diverse questions in a great assembly; here it says that in a single tip of a hair there are an inexpressible [number]. As in the previous great assembly, diverse questions over many kalpas can be answered in a single thought-moment, without fear of the great assembly, without dread of the text or meaning, with decisive selection displaying ever greater superiority. This is the power of samādhi, which is the river of samādhi. Hence a later sūtra says: "A bodhisattva abiding in this samādhi can see in each and every hair-pore of his own body inexpressible, inexpressible Buddha-kṣetras, as many Tathāgatas as paramāṇus, and also see the lands, bodhimaṇḍas, and assemblies of those Buddhas listening to the Dharma..." and so forth, down to: "Those sentient beings are also without narrow constriction. Why is this? Because they have entered the realm of inconceivable samādhi." That passage pertained to listening to the Dharma, while this pertains to answering questions; this constitutes the difference, while the remaining meanings are broadly the same. This pertains to the station of Samantabhadra in the Perfect Teaching; therefore one has this mastery prior to the stages, a function that cannot be obtained within the Three Vehicles. 3. From "and makes this thought..." onward, pervasive severing of doubts. The above, citing many assemblies at the tip of a hair, still had a measure; here it explains that all assemblies each have many words, and he can answer them all; thus it is the river of vow-wisdom. Vow and wisdom mutually guiding, compassionate rescue never ceases; therefore it says "makes this thought." In the text, it first displays many assemblies; and from "even if..." onward, it further displays many words. Third, as for generally explaining the reason: why one obtains these four rivers of vast benefit, four causes are briefly cited. These four causes may either, through one cause, accomplish the previous four rivers, or through four causes, accomplish one of the rivers: 1. due to the external empowerment of other Buddhas; 2. due to one's own treasury being free of obstruction; 3. due to the illuminated dharmas being complete; 4. due to the illuminating wisdom being equipped. Or each may be correlated: 1. due to the empowerment of the compassion of identical essence; 2. due to seeing the nature of mind; 3. due to the perfections being complete; 4. due to the two wisdoms being fulfilled.