大方廣佛華嚴經疏 24.12.2

24.12.2

」即斯義也。 知見與慧，此二何別？ 《佛地論》第四總有三說。 略舉其一，謂無漏淨戒名為戒蘊，無漏定慧名定慧蘊，無學勝解名解脫蘊，無學正見名解脫知見蘊。 前三是因，後二是果。 此五別說四法為性，謂定、慧、勝解及無表色。 然此五分法身，不覆勝義、不為相遷、不墮虛偽，故名出世。 《雜集》云「謂能對治三界，無顛倒、無戲論、無分別故，是出世間義。 」問：無取五蘊即有為無漏，何以言不為相遷？ 答：約教異故。 前是權小所明。 若實教定，說非為無為，同真性故。 但似蘊相現，立以蘊名故。 《涅槃．純陀》云「善覆如來有為之相，應言如來同於無為，況一一融攝。 若如是知，名為多聞。 」第四有為者，《瑜伽》一百云「有生滅繫屬因緣，是名有為。 」《智論》云「有所得故，是名有為。 」二論心境為異。 今略舉四事：三界即所依處，眾生即能依之者。 然所依處隨心成異，故論云「欲所屬界名欲界」等。 第五無為。 為者作也，即前生滅，今虛空等。 寂寞冲虛湛然常住，無彼造作，故名無為。 《瑜伽》云「無生滅，不繫屬因緣，是名無為。 」《智論》云「無所得故名為無為。 」《淨名》云「不墮數故。 」然諸論總名，大旨無別，然其名數，開合不同。 小乘多說三種，即此中初及三四。 諸大乘中，《掌珍》說四，謂加真如。 法相論中，或說有六，復加不動及想受滅，謂於擇滅中滅惑障故名為擇滅，滅定障故復加後二。 或開為八，於真如中開出三性，謂善法真如等，漸欲展此真如遍諸法故。 此經說六，於擇滅中開出涅槃，二道別故； 復加緣起，顯無一事不即真故； 略無二定，未究竟故。 言虛空者，離諸障礙無物所顯故。 二涅槃者，古有二釋。 一云：性寂滅故，此即性淨涅槃，《涅槃》三十四亦同此說，此與擇滅顯未顯殊。 一云：即性淨之果，此即解脫道後，擇滅乃在無間道中。 然大乘非擇滅既約性淨，又下說法性，則後解為正。 三數緣滅者，數謂慧數，由慧為緣揀擇諸惑，能顯滅理，故唐三藏譯為擇滅，謂擇力所得滅，名為擇滅。 然此滅言，有其二義：一理性寂滅，此從所顯得名； 二因滅惑顯，名理為滅，則從能顯得名。 四非數緣滅者，非由慧數滅惑所得，但以性淨及於緣缺之所顯故。 五緣起者，有別有通。 別謂十二因緣，故分別論者、大眾一說雞胤、化地、說出世部，皆立十二緣起以為無為。 彼意以其次第作緣恒無雜亂，故說為常。 有佛無佛此法自爾，名曰無為。 故《智論》三十二云「聲聞法中亦說法性、實際。 」故《雜阿含》中說，有一比丘問佛：「十二因緣為是佛作？ 為是餘人作？ 」佛告比丘：「我不作十二因緣，亦非餘人作。 有佛無佛諸法皆如，法相法位一切常有，所謂是事有故是事有」等。 《涅槃》亦說即是無為。 遠公云：「就人論法，三世流轉是其有為。 廢人談法，法相常定故曰無為。 」望今經意，緣起無性，故曰無為。 《大品》云「菩薩觀十二因緣如虛空不可盡。 」《涅槃》云「十二因緣即是佛性。 」雖舉十二因緣，即已攝陰界諸法。 六法性住者，即真如也。 謂非妄倒，故名真如。 又真實如常揀妄揀事，於一切位恒如其性。 而云住者，離遷變故。 與法為性，是隨緣義。 復云住者，是不變義，即妄即真事皆如矣。 若準《智論》，法性、法住各是一義（云云），即為七法。 然小乘說三，虛空則就外空，復計三皆實有。 若大乘說，非唯數增，義亦有異。 《唯識論》中二義建立：一唯心變故、二依法性假施設有。 謂此諸義但一真如，隨義假設。 一無相義、二所證義、三惑盡義、四性淨義、五隨緣義、六隨緣即不變義。 此中法性即是真如。

"—this is what it means. What is the difference between [liberation-]knowledge-and-vision and wisdom? The fourth fascicle of the Buddhabhūmi-[sūtra-]śāstra contains three explanations in all. To state one briefly: untainted pure morality is called the aggregate of morality; untainted concentration and wisdom are called the aggregates of concentration and wisdom; the superior resolution (adhimukti) of the non-learner (aśaikṣa) is called the aggregate of liberation; and the right view of the non-learner is called the aggregate of the knowledge and vision of liberation. The first three are causes, and the last two are fruits. These five are individually said to have four dharmas as their intrinsic nature: concentration, wisdom, superior resolution, and unmanifest form (avijñapti-rūpa). Yet these five components of the dharmakāya do not veil the ultimate truth, are not altered by characteristics, and do not fall into delusion; hence they are called "supramundane." The Abhidharmasamuccayavyākhyā says: "Because they can counter the three realms, are devoid of inversion, devoid of proliferation (prapañca), and devoid of conceptual discrimination, this is the meaning of 'supramundane.'" Question: If the five ungrasped aggregates are conditioned and untainted, why say they are not altered by characteristics? Answer: Because of differences in the teachings. What came before was explained by the provisional and Hinayana teachings. If determined by the real teaching, they are said to be neither conditioned nor unconditioned, because they are identical with the true nature; they merely manifest in the semblance of the characteristics of aggregates, and so are designated by the name "aggregates." The "Cunda" chapter of the Nirvāṇa Sūtra says: "Skillfully concealing the Tathāgata's conditioned characteristics, one should say that the Tathāgata is identical with the unconditioned, not to mention that each and every one perfectly interpenetrates. Knowing thus is called 'having heard much.'" Fourth, conditioned [dharmas]. Fascicle one hundred of the Yogācārabhūmi says: "Having arising and cessation and being bound to causes and conditions is called 'conditioned.'" The Mahāprajñāpāramitopadeśa says: "Because of having apprehension (upalabdhi), it is called 'conditioned.'" The two treatises differ in terms of mind and object. Here four things are briefly mentioned: the three realms are the bases [upon which beings rely], and sentient beings are those who rely [upon them]. However, the bases become differentiated according to the mind; hence the treatise says, "The realm to which desire belongs is called the desire realm," and so on. Fifth, unconditioned [dharmas]. "Conditioned" (wei) means "made" (zuo)—that is, the aforementioned arising and cessation; now, space and so forth are tranquil, vast, serene, and ever-abiding, devoid of that making; hence they are called "unconditioned." The Yogācārabhūmi says: "Devoid of arising and cessation and not bound to causes and conditions is called 'unconditioned.'" The Mahāprajñāpāramitopadeśa says: "Because of having nothing apprehended (anupalabdhi), it is called 'unconditioned.'" The Vimalakīrtinirdeśa says: "Because it does not fall into numbers." Thus, the general designations in the various treatises do not differ in their main import; yet, their enumerations vary in opening and combining. The Hinayana mostly speaks of three kinds, which are the first and the third and fourth here. Among the various Mahāyāna treatises, the Karatalaratna speaks of four, by adding tathatā. In the treatises of the Dharma-character school (Faxiang), six are sometimes spoken of, further adding the unshakeable (āniñjya) and the cessation of ideation and feeling (saṃjñā-vedayita-nirodha); that is, because defilement-hindrances are eliminated within analytical cessation, it is called analytical cessation, and because meditative hindrances are eliminated, the latter two are further added. Or they are expanded into eight, by unfolding three natures within tathatā—namely, the tathatā of wholesome dharmas and so forth—intending gradually to extend this tathatā to pervade all dharmas. This sūtra speaks of six, unfolding nirvāṇa out of analytical cessation because the two paths are distinct; it further adds pratītyasamutpāda, to reveal that there is not a single phenomenon that is not identical with the real; and it omits the two meditative cessations, because they are not yet ultimate. "Space" is that which is revealed by freedom from all obstructions and the absence of material things. Second, "nirvāṇa." Ancient [masters] offered two explanations. One says: because its nature is quiescent and extinct, this is the naturally pure nirvāṇa; fascicle thirty-four of the Nirvāṇa Sūtra agrees with this, this [nirvāṇa] differing from analytical cessation only in being unmanifest versus manifest. Another says: it is the fruit of natural purity; this is after the path of liberation (vimukti-mārga), whereas analytical cessation is within the uninterrupted path (ānantarya-mārga). However, since non-analytical cessation in the Mahāyāna is defined in terms of natural purity, and the dharmatā is spoken of below, this latter interpretation is correct. Third, "cessation through analysis" (pratisaṃkhyā-nirodha). "Analysis" (saṃkhyā) means the mental factor of wisdom; because wisdom serves as the condition to discern defilements, it can reveal the principle of cessation; hence the Tang Tripiṭaka Master [Xuanzang] translated it as "cessation through discernment" (ze mie), meaning that the cessation obtained by the power of discernment is called analytical cessation. However, this term "cessation" has two senses: first, the principle's nature is quiescent and extinct—this takes its name from what is revealed; second, because the principle is revealed through the destruction of defilements, the principle is called cessation—this takes its name from what reveals it. Fourth, "cessation not through analysis" (apratisaṃkhyā-nirodha). It is not obtained through the destruction of defilements by the mental factor of wisdom, but is revealed simply through natural purity and the deficiency of conditions. Fifth, "pratītyasamutpāda." It has both specific and general [senses]. The specific refers to the twelve links of dependent origination; therefore, the Vibhajyavādins, the Mahāsāṃghika, the Ekavyāvahārika, the Gokulika, the Mahīśāsaka, and the Lokottaravāda all establish the twelve links of dependent origination as unconditioned. Their view is that because their sequential functioning as conditions is eternally unconfused, they are said to be permanent. Whether there is a Buddha or no Buddha, this dharma is naturally so; hence it is called unconditioned. Thus fascicle thirty-two of the Mahāprajñāpāramitopadeśa says: "The Śrāvaka teachings also speak of dharmatā and the reality limit (bhūtakoṭi)." Hence in the Saṃyuktāgama it is said that a monk asked the Buddha: "Were the twelve links of dependent origination made by the Buddha, or were they made by someone else?" The Buddha told the monk: "I did not make the twelve links of dependent origination, nor were they made by someone else. Whether there is a Buddha or no Buddha, all dharmas are just as they are; the marks of dharmas and the station of dharmas (dharmasthititā) eternally exist, namely, 'because this exists, that exists,' and so forth." The Nirvāṇa Sūtra also says they are unconditioned. Master [Hui]yuan said: "Discussing the dharma in terms of persons, transmigration through the three times is conditioned. Setting aside persons and discussing the dharma, the characteristics of dharmas are eternally fixed; therefore it is called unconditioned." Looking at the intention of the present sūtra, pratītyasamutpāda is devoid of intrinsic nature; therefore it is called unconditioned. The Larger Prajñāpāramitā says: "The bodhisattva contemplates the twelve links of dependent origination as being inexhaustible like space." The Nirvāṇa Sūtra says: "The twelve links of dependent origination are Buddha-nature." Although only the twelve links of dependent origination are cited, all dharmas of the aggregates and realms are already subsumed. Sixth, "the abiding of dharmatā." This is tathatā. Because it is not deluded or inverted, it is called tathatā. Moreover, "real" and "thus-as-always" selects out the false and selects out phenomena; in all stations, it is eternally like its nature. Saying that it "abides" is due to its freedom from alteration and change. Being the nature of all dharmas is the sense of according with conditions. Saying again that it "abides" is the sense of being unchanging—phenomena, in being immediately false and immediately true, are all thus. If based on the Mahāprajñāpāramitopadeśa, dharmatā and the abiding of dharma each constitute one meaning (and so forth), which would make seven dharmas. Now, the Hinayana speaks of three: space is taken as external space, and moreover they posit all three as truly existent. If explained according to the Mahāyāna, not only does the number increase, but the meaning is also different. In the Vijñaptimātratāsiddhi-śāstra, they are established on the basis of two meanings: first, because they are transformed by the mind alone; second, they are nominally posited based on dharmatā. That is, all these meanings are merely the one tathatā, hypothetically established according to different senses: first, the meaning of marklessness; second, the meaning of being what is realized; third, the meaning of the exhaustion of defilements; fourth, the meaning of natural purity; fifth, the meaning of according with conditions; sixth, the meaning that according with conditions is immediately unchanging. Here, dharmatā is simply tathatā.