大方廣佛華嚴經疏 30.23

30.23

第三「得色甚微細」下十門，明願得普賢微細知法。以所知之事幽微故，能知之智微細。微細有二：一準無性《攝論》，以難知故。二就經宗，於一法中有一切法炳然齊現故。如文云「眾生業報微細」等，即約初義。如來在母胎等，通於二義。十門即為十段。第一明世間法微細智。《瑜伽》云色微細性有三：一損減微細性，即析至極微。二種類微細性，謂如風等色中有色。三心自在轉微細性，即色、無色界色，如經說有天住一毛端量地處展轉無礙。此三即難知微細也。餘之難知類此，各有異義。文中分三：初標得所依、次「得色」下列所得法、後「如是等」下結能知之德。不怖甚深、不迷理事。亂謂錯謬，散謂不專，濁謂垢染，劣無堪任，今皆反此。上明離過、下顯成德。一緣謂專注一境，故不散。善寂謂心境兩忘，故不亂。即定而知名善分別，故不迷。即照而止名善住，故不怖。此能知之德，以在初門，義通下九，皆應爾知。第二知眾生趣微細智。住謂住壽，餘並可知。第三知菩薩行德微細智。列所得中有二十句，前十別類、後十同明三昧。第四知菩薩位德大用智。於中三：初標所修；次悉知下列所得，有四十一種，初十一事位行成滿、後「生兜率」下三十事明位滿大用現八相等。其中有菩薩佛名、因果之異，皆是用中之事耳。其微細之事，〈離世間品〉及〈不思議法品〉廣明。三「如是」下結能知德，謂成普賢自在行德。德亦名益，此德通從諸智而生。亦可別配，恐厭繁文。於中云心非心等者，以識緣境名為心地，以智了境名非心地。識所了境通於善惡，善唯有漏；智所了境唯無漏善。漏無漏境心能含之，心即名藏，故晉經云究竟了知思議不思議地諸功德藏。言於非心處示生於心者，即非心量之心量也。由此故能離言語道，安住智等。故晉經云於不思議出生思議，示諸法門離言語道。上經云「菩薩住是不思議，於中思議不可盡。入此不可思議處，思與非思俱寂滅。」即斯義也，以心與非心生滅真如非即離故。不為此釋，令人誤解，謂使無情有心。設令無情有心，既云示生，於理無失。餘文可知。第五知眾生界智。其第二知眾生趣，即十力中自業智境。此知生界即是性異，十力之中種種界智境，故晉經。云入眾生性微細也。文中亦三：初標德所依。次「得一切」下列所得智，於中十句，初總、「所謂」下別。別言眾生界分別等者，亦可言眾生分別界等。一分別者，自性強思起邪見等。二言說界者，依邪師教，名言熏習等。三謂戒見等。四五可知。六欲求趣天，有求趣靜慮，邪梵行求趣無色無想，各謂為涅槃故。七謂諸行界，諸求眾生行各異故。隨一邪求，有裸形等種種殊故。八多貪瞋等，雜染異故。九聞一乘、三乘、無量乘等，皆清淨故。又染淨二句通前七句，謂又染分別、淨分別等。又通有四義，故甚深微細，一顛倒即空故、二理有真實故、三緣成離念故、四相入無羇故。三「如是」下結能知德業，初結德、後「廣攝」下明作業。亦有通別，思以配之。第六知世界智，文三：初總標、次「所謂」下別顯。有二十一智，初九直語器界；次九明其受用，其一多相作亦是菩薩受用；後三正知無取著故。二「如是」下顯能知德。於中亦有通別，別可思之。第七知法界智，此顯即理之事法界，故云一切法界即事之理。復云不生等。亦初標所修；次「得」下辨所得，初句總、餘十別；後「如是」下結能知之德，唯就通說。於中，初標二利滿足、後「不捨」下釋成滿義。普賢行滿，不出二種：一證道、二化道。初離二邊顯證道滿，不捨於義此離空邊、不著於法此離有邊，故得平等無礙之智。言知無礙本，即是所證。次「不住」下雙照二諦，明化道滿，可知。第八知入劫智。初標、次「所謂」下列、後「如是等」下結能知德。亦是益相，先結、後益，可知。第九知法智。初標、次「所謂」下列。文有十句，義有四重：一法體具德、二一切入一等明法用即入、三入非法等明理事相即，亦有無相即，以非法有三義：一非善法故；二非即是無，如兔角等；三非即是理。今是後二。次云無法亦即非法，晉本名非，今譯以非、進二義，故互明之。依第二義，則法本自無。因緣生諸，故云安立。若依第三，則從無住本立一切法，故不相違。四入方便無餘，是體用善巧。後「如是」下結德，可知。第十得總知一切盡無餘微細智，故晉經十句皆有無餘之言。文中分四：初總標；二「所謂」下別列，即牒前十門，名或小變、次或不等，會意皆同；三「乃至」下結所不說；四「生如影」下顯知之德，亦有通別，通從前生、別則次第對前十句。一外剎是心之影像故，今能知剎則知影像；二眾生想現，故云如夢；三者果報緣生，故如幻；四心性寂然，緣感成異，故云如響；五說時如化；六即空界；七言語本寂；八即法界；九世間無依；十出世間行即是佛法。

Third, the ten gates from "attaining forms that are extremely subtle" onward explain the vow to attain Samantabhadra's subtle knowledge of phenomena. Because the matters known are obscure and subtle, the wisdom that knows them is also subtle. Subtlety has two senses: first, based on Asvabhāva's Mahāyānasaṃgraha, it means difficult to know; second, according to the central tenet of this sūtra, it means that within a single phenomenon all phenomena are clearly and simultaneously manifest. When the text says, "sentient beings' karmic retributions are subtle," and so forth, it is according to the first sense. The Tathāgata residing in the mother's womb and the like encompasses both senses. The ten gates constitute ten sections.

The first explains the subtle wisdom regarding worldly phenomena. The Yogācārabhūmi states that the subtlety of form has three aspects: first, the subtlety of diminution, which is analyzing down to the infinitesimal atom (paramāṇu); second, the subtlety of category, as in the presence of form within forms such as wind; third, the subtlety of mind transforming at will, which refers to forms of the form and formless realms, as the sūtra explains that there are deities dwelling in an area the size of a single hair-tip without mutually obstructing one another. These three are the subtle that is difficult to know. Other things that are difficult to know are analogous to this, each possessing distinct meanings. The text has three parts: first, indicating the basis of what is attained; next, the list of attained phenomena from "attaining forms" onward; finally, the concluding praise of the capacity to know from "such..." onward. Not being terrified of the profound, not being deluded regarding noumenon and phenomena. "Confused" means erroneous; "distracted" means lacking focus; "turbid" means defiled; "inferior" means incapable—here, all these are reversed. The preceding clarifies the freedom from faults; the following reveals the accomplishment of virtues. A single focal point means focusing intently on a single object, hence undistracted. Sublime tranquility means forgetting both mind and object, hence unconfused. Knowing while in concentration is called being well able to discern, hence undeluded. Abiding while illumining is called dwelling well, hence not terrified. These virtues of the capacity to know, being in the first gate, apply in principle to the subsequent nine, and should all be understood accordingly.

The second is the subtle wisdom of knowing the destinies of sentient beings. "Abiding" refers to lifespan; the rest may be understood by analogy.

The third is the subtle wisdom of knowing the bodhisattvas' practice and virtues. In listing what is attained there are twenty phrases: the first ten distinguish categories, while the latter ten equally explain samādhi.

The fourth is the wisdom of the great function of the bodhisattvas' stage-virtues. Within this are three parts: first, indicating what is cultivated; next, listing what is attained from "fully knowing" onward, which comprises forty-one matters—the first eleven matters are the fulfillment of stages and practices, and the latter thirty matters from "being born in Tuṣita" onward explain the great function of stage fulfillment, manifesting the eight aspects [of a Buddha's life], and so forth. Among them are the distinctions of bodhisattva and buddha names, causes and fruits, all of which are simply matters within the function. Their subtle matters are extensively explained in the "Chapter on Transcending the World" and the "Chapter on Inconceivable Phenomena." Third, from "such" onward is the concluding praise of the capacity to know, which means accomplishing Samantabhadra's virtuous conduct of sovereign mastery. Virtues are also called benefits; these virtues arise generally from all wisdoms. They could also be matched individually, but I fear excessive verbosity. Where it speaks of "the mind and non-mind" and so forth: grasping objects through consciousness is called the mental ground, while discerning objects through wisdom is called the non-mental ground. The objects discerned by consciousness include both good and evil, where good is exclusively defiled (sāsrava); the objects discerned by wisdom are exclusively undefiled (anāsrava) good. The mind is capable of containing defiled and undefiled objects, so the mind is called a storehouse; hence the Jin translation says, "thoroughly and completely knowing the storehouse of all virtues of the ground of the conceivable and inconceivable." To speak of "manifesting the birth of mind in that which is not mind" is the mind-measure of that which is not of the mind-measure. By this means, one is able to transcend the path of language and peacefully abide in wisdom and so on. Therefore the Jin translation says, "producing the conceivable from the inconceivable, revealing all dharma gates to transcend the path of language." The sūtra above states: "The bodhisattva abides in this inconceivable; / Within it, the conceivable cannot be exhausted. / Entering this inconceivable place, / Both thinking and non-thinking are stilled." This is precisely the meaning here, because the arising, ceasing, and suchness of mind and non-mind are neither identical nor separate. If one does not provide this explanation, people will misunderstand, thinking that it causes insentient things to have a mind. Even if insentient things were made to have a mind, since it says "manifesting birth," in terms of principle there is no error. The rest of the text may be understood by analogy.

The fifth is the wisdom of knowing the realm of sentient beings. The second, knowing the destinies of sentient beings, was the domain of the wisdom of one's own karma among the ten powers. This knowing of the realms of sentient beings is the difference of natures, which is the domain of the wisdom of various dispositions (dhātu) among the ten powers; hence the Jin translation says, "entering the subtlety of the nature of sentient beings." In the text there are also three parts: first, indicating the basis of the virtue; next, listing the attained wisdoms from "attaining all" onward, wherein are ten phrases—the first is general, and from "namely" onward are the particulars. In the particulars, speaking of "the discriminations of the realms of sentient beings" and so forth could also be phrased "the realms of sentient beings' discriminations" and so on. First, discrimination refers to grasping strongly through one's own nature to give rise to wrong views, and so forth. Second, the realm of verbal expression refers to relying on the teaching of mistaken teachers, the habituation to conventional designations, and so forth. Third refers to precepts, views, and so forth. The fourth and fifth may be understood by analogy. Sixth, seeking rebirth in heaven through desire, seeking rebirth in dhyāna, or seeking rebirth in the formless and non-conceptual through erroneous religious practice, each regarding it as nirvāṇa. Seventh refers to the realm of various practices, because the practices of sentient beings with various quests are each different; according to any single erroneous quest, there are various distinctions such as going naked. Eighth, having abundant greed, hatred, and so forth, because defilements differ. Ninth, hearing the Single Vehicle, Three Vehicles, immeasurable vehicles, and so forth, because all are pure. Moreover, the two phrases of defiled and pure apply to the preceding seven phrases, meaning defiled discrimination, pure discrimination, and so on. Furthermore, four principles apply generally, making them profoundly subtle: first, inversion is identical with emptiness; second, noumenon has reality; third, conditioned arising is free from conceptualization; fourth, mutual interpenetration is without restriction. Third, from "such" onward is the conclusion praising the virtues and activities of the capacity to know: first concluding the virtues, and from "broadly gathering" onward explaining the enactment of activities. There are also general and particular aspects; one should reflect on how to coordinate them.

The sixth is the wisdom of knowing worlds. The text has three parts: first, the general indication; next, the particular exposition from "namely" onward. There are twenty-one wisdoms: the first nine directly address the vessel world; the next nine explain its enjoyment and usage, where the one and the many creating each other is also the bodhisattva's enjoyment and usage; the final three directly know it without grasping. Second, from "such" onward reveals the virtue of the capacity to know. Here too there are general and particular aspects; the particulars can be reflected upon.

The seventh is the wisdom of knowing the dharmadhātu. This reveals the dharmadhātu of phenomena that is identical with noumenon; hence it says that all dharmadhātu is the noumenon of phenomena. It also says "non-arising" and so forth. Here too it first indicates what is cultivated; next, analyzes what is attained from "attaining" onward—the first phrase is general, the remaining ten particular; finally, from "such" onward concludes the virtue of the capacity to know, which is stated purely in general terms. Therein, first it indicates the fulfillment of the two benefits; next, from "not abandoning" onward explains the meaning of fulfillment. The fulfillment of Samantabhadra's practices does not exceed two kinds: first, the path of realization; second, the path of transformation. First, transcending the two extremes reveals the fulfillment of the path of realization: not abandoning the sense transcends the extreme of emptiness, while not clinging to phenomena transcends the extreme of existence; hence one attains equal, unobstructed wisdom. Stating that one knows the unobstructed root is precisely that which is realized. Next, from "not abiding" onward illuminates both of the two truths, clarifying the fulfillment of the path of transformation, which may be understood.

The eighth is the wisdom of knowing how to enter kalpas. First it indicates, next lists from "namely" onward, and finally concludes the virtue of the capacity to know from "such..." onward. These are also the marks of benefit: first concluding, then the benefits, which may be understood.

The ninth is the wisdom of knowing phenomena. First it indicates, next lists from "namely" onward. The text has ten phrases, and the meaning has four levels: first, the substance of phenomena possessing virtues; second, "all entering into one" and so forth clarifies that the function of phenomena is mutual identity and entering; third, "entering non-phenomena" and so forth clarifies the mutual identity of noumenon and phenomena, and also the mutual identity of existence and non-existence, since "non-phenomena" has three meanings: (1) not being wholesome phenomena; (2) not being an absolute non-existence, like rabbit horns; (3) not being noumenon. Here it refers to the latter two. Next it says "phenomenon-less is also non-phenomena"; the Jin version calls it "non-phenomena," while the present translation uses both meanings of "non-" and "further," hence they explain each other. According to the second meaning, phenomena are originally non-existent by nature; since all things arise from causes and conditions, it is called "establishing." If based on the third, all phenomena are established from the non-abiding root, so there is no contradiction. Fourth, entering expedients without remainder is the skillfulness of essence and function. Finally, the conclusion of virtues from "such" onward may be understood.

The tenth is attaining the subtle wisdom that comprehensively knows all without remainder; hence all ten phrases in the Jin sūtra contain the words "without remainder." The text is divided into four: first, the general indication; second, the particular listing from "namely" onward, which reiterates the preceding ten gates—their names may be slightly altered or their order may not be identical, but when their meaning is synthesized they are completely identical; third, concluding what is not spoken of from "and so forth" onward; fourth, revealing the virtue of knowing from "arising like a reflection" onward. This also has general and particular aspects: generally it arises from the preceding; particularly, it corresponds sequentially to the preceding ten phrases. First, external lands are the reflections of mind, so being able to know lands means knowing reflections; second, sentient beings manifest through conceptualization, hence they are said to be like a dream; third, karmic retributions are born of conditions, hence like an illusion; fourth, the mind-nature is tranquil, yet conditioned responses produce differences, hence like an echo; fifth, when expounded they are like a magical creation; sixth is identical to the realm of emptiness; seventh, language is fundamentally tranquil; eighth is identical to the dharmadhātu; ninth, the world has no support; tenth, supramundane practice is itself the Buddhadharma.