大方廣佛華嚴經疏 24.8

24.8

第三依名廣釋，十藏即為十段。信中有四，謂徵名、釋相、結名、辨益。辨益一種唯初七十，餘之七段文但有三。今初段中，初徵可知。釋中分三：初明信相、次「若菩薩」下明信力、三「此菩薩入佛」下總結信成。今初也，十句為四：初三三空，信所執無相，謂情有理無名空，空亦無相，空無相故無所願求。次三信依他無生，一緣起無作、二不實故無能所分別、三無體故無所依。次三信圓成無性，一廣無邊量、二勝故無上、三深不可越。後一總信三性無生。如初會辨，則十皆無生並通三性。如一無生觀，但信依他，無遍計人法自然之生性，則是無性圓成。餘例此知。第二明信力，中二：先正顯業用、後徵釋所由。今初文有十句，遍從前十，前十並成此十。若類例辨，初二於勝上法不怯；次四廣多法不怯，一所化眾生、二即化法、三是化處、四化之所歸；後四寬遠法不怯。若剋文取義，以後十句逆配前十，謂由信法無生故，於佛法不怯，佛法以無生為體故、佛難超故、眾生無盡故、法界無邊故、虛空無依故、涅槃無分別故、過去之因不作果故、未來之法無可願故、現在之法即無相故、入劫無障礙以即空故，此十皆深廣難思。二徵釋中，先徵意云：何以深廣難思，菩薩聞而不怯？釋意云：以於深廣皆堅信故。文分為二：初總、後別。總云一向信者，無猶豫故。堅者，異說不壞故。所信謂何？即佛智慧。智慧何相？無邊無盡。然通二義：一廣無邊涯，豎不可盡；二無二邊之偏，同真性之無盡。二「十方」下別釋。初釋前意，十方無量是無邊義，已現當入是無盡義，言得菩提是自證義，出世入滅是應現義。法無邊故，佛智無邊。一佛之智尚不可盡，況橫遍十方、豎該三際。菩薩於斯廣遠堅信不移，寧有怯耶？二「彼諸」下釋第二意，聞深不怯。謂已得今得菩提而不增，當得未得而不減。已出今出而不生，已入今入而不滅。當出而不進，當入而不退。現得出入而不近，在於已當而不遠。照窮萬法而無知，頓寂諸相而不捨。以寂照之體如如超戲論故，但以世俗文字數故說有三世，非菩提涅槃有去來今。菩薩既堅信於此，寧聞深而怯耶？此二段釋文，具前十句難思之法，如文詳之。第三總結信成。於中二：初一句總牒信成，謂由明達佛智無邊無盡故，稱此成信。二「得此信」下顯成信之益，亦是正顯成相。有十一句，前七行體堅牢，初句為總。二內心不雜故不退。三外緣不沮故。四不染相故。五有正慧故，無慧之信長無明故。靜法云：梵云阿慕羅匿陀，此云不從根生，謂無生之信，無根生故。經本云常有根本者，譯人不審阿字沒在上句，翻無為有，於理背也。此或應爾。今以理通，二義無違。無根，語慧之體；根本，約慧之用。亦猶從無住本立一切法故，無本者即是根本。六順同古聖故。七安住菩提心故。後四攝德無盡，一護已成性、二復長新解、三順如生善、四不滯有無。三「是名」下結。四「菩薩住此」下辨益，易知。

Third, in the extensive explanation according to names, the ten storehouses constitute ten sections. Within faith there are four: questioning the names, explaining the marks, concluding the names, and distinguishing the benefits. Distinguishing the benefits occurs solely in the first, seventh, and tenth; the remaining seven sections have only three in their text. Now, in the first section, the initial questioning is evident. Within the explanation there are three divisions: first, explaining the marks of faith; next, from "If a bodhisattva..." onward, explaining the power of faith; third, from "When this bodhisattva enters the Buddha..." onward, a general conclusion of the accomplishment of faith. Now, the first: ten phrases form four [groups]. The first three are the three emptinesses, having faith that the imagined is markless—that which exists emotionally but is non-existent in principle is called empty; the empty is also markless; because it is empty and markless, there is nothing wished or sought for. The next three have faith that the other-dependent is unarisen: first, conditioned arising is without active creation; second, because it is unreal, there is neither subject nor object of discrimination; third, because it lacks essence, it has nothing to rely upon. The next three have faith that the consummate is without nature: first, it is vast and boundless; second, because it is supreme, it is unsurpassed; third, it is so deep that it cannot be traversed. The last one generally has faith that the three natures are unarisen. As distinguished in the first assembly, all ten are unarisen and equally apply to the three natures. For instance, in the contemplation of the single unarisen, one merely has faith that the other-dependent lacks the unconditioned nature of arising of the imputed self and phenomena; this then is the natureless consummate. The rest may be known by analogy with this. Second, in explaining the power of faith, there are two parts: first, directly displaying its function; next, questioning and explaining the reason. Now, the first text has ten phrases, which universally derive from the preceding ten, and the preceding ten all establish these ten. If distinguished by categories: the first two are not being daunted by superior phenomena; the next four are not being daunted by extensive and numerous phenomena—first, the sentient beings to be transformed; second, the transforming teachings; third, the place of transformation; fourth, the ultimate destination of transformation; the final four are not being daunted by vast and distant phenomena. If determining the meaning strictly according to the text, the latter ten phrases correspond inversely to the former ten: because of faith in the unarisen nature of phenomena, one is not daunted by the Buddha's teachings, for the Buddha's teachings take the unarisen as their essence; because the Buddha is difficult to surpass; because sentient beings are inexhaustible; because the dharmadhātu is boundless; because empty space has nothing to rely upon; because nirvāṇa is free from discrimination; because past causes do not make future results; because future phenomena have nothing to be wished for; because present phenomena are markless; and because entering kalpas is unobstructed since it is identical to emptiness. These ten are all deep, vast, and difficult to conceive. In the second part, questioning and explaining, the questioning first means: Why is it that, although they are deep, vast, and difficult to conceive, the bodhisattva hears them without being daunted? The explanation means: Because they have firm faith in all that is deep and vast. The text is divided into two: first, general; second, specific. Generally, saying "faith that is single-minded" means being without hesitation. "Firm" means not being destroyed by differing views. What is it that is believed? It is the Buddha's wisdom. What mark does this wisdom have? It is boundless and inexhaustible. However, it encompasses two meanings: first, it is vast without boundaries and vertically inexhaustible; second, it is free from the bias of the two extremes, identical with the inexhaustibility of the true nature. Second, from "in the ten directions..." onward, is the specific explanation. First, explaining the previous meaning: the immeasurable in the ten directions is the meaning of "boundless"; having already entered, currently entering, and yet to enter is the meaning of "inexhaustible"; saying "attaining bodhi" is the meaning of personal realization; appearing in the world and entering extinction is the meaning of responsive manifestation. Because phenomena are boundless, the Buddha's wisdom is boundless. The wisdom of a single Buddha is already inexhaustible, not to mention pervading horizontally throughout the ten directions and encompassing vertically throughout the three periods of time. If the bodhisattva has firm, unwavering faith in this vastness and distance, how could there be any faint-heartedness? Second, from "all those..." onward, explains the second meaning: hearing the profound without being daunted. That is to say, having attained, currently attaining bodhi does not increase it; yet to attain, not having attained does not decrease it. Having appeared, currently appearing does not produce it; having entered, currently entering does not extinguish it. When about to appear, there is no advancing; when about to enter, there is no retreating. Currently attaining appearance and entering is not close; being in the past and future is not far. Illumining completely the myriad phenomena yet without conceptual knowing; abruptly pacifying all marks yet without abandoning them. Because the essence of quiescent illumination is thusness transcending conceptual proliferation, it is only through worldly conventions, words, and numbers that the three periods of time are spoken of—it is not that bodhi and nirvāṇa have past, future, and present. Since the bodhisattva has firm faith in this, how could they hear the profound and be daunted? These two sections of explanatory text completely contain the aforementioned ten phrases of inconceivable phenomena, as can be seen in detail in the text. Third, the general conclusion of the accomplishment of faith. Within this, there are two: first, a single phrase generally repeating the accomplishment of faith, meaning that through clearly comprehending the Buddha's wisdom to be boundless and inexhaustible, this is declared the accomplishment of faith. Second, from "having attained this faith..." onward, displaying the benefits of accomplishing faith, which also directly reveals the marks of accomplishment. There are eleven phrases: the first seven are the solidity of the essence of practice, with the first phrase being general. Second, because the inner mind is unmixed, there is no retrogression. Third, because external conditions cannot disrupt it. Fourth, because it does not taint marks. Fifth, because there is correct wisdom; for faith without wisdom prolongs ignorance. Jingfa says: "In Sanskrit it is amūlaniketa, translated here as 'not arising from a root', meaning faith in the unarisen, because it arises without a root. The sūtra text says 'always having a root' because the translator was uncritical, the 'a-' having been omitted into the preceding phrase, thus translating 'non-existence' as 'existence', which goes against the principle." This might perhaps be so. Now, harmonizing them through principle, the two meanings do not conflict: "rootless" refers to the essence of wisdom; "root" relates to the function of wisdom. It is also like "establishing all phenomena from a foundation of non-abiding"; therefore, what has no root is precisely the root. Sixth, because it accords with and conforms to the ancient sages. Seventh, because it peacefully abides in bodhicitta. The latter four encompass inexhaustible virtues: first, protecting the nature already accomplished; second, further growing new understanding; third, according with thusness to produce good; fourth, not stagnating in existence or non-existence. Third, from "this is called..." onward, is the conclusion. Fourth, from "when the bodhisattva abides in this..." onward, distinguishes the benefits, which is easy to understand.