大方廣佛華嚴經疏 31.22

31.22

既知二經同異，次正釋文。初欲令汝為者，標舉章門，總顯加意。意為何事？謂一切菩薩說等。此中三義：一一切菩薩是所被機、二不思議諸佛法光明是所說法、三令入智地是說之益。被何等機？論云「是中一切菩薩者，謂住信行地。」此通二類：一謂地前未證真如，但依信心而起行故，無著論中亦同此名。二通地上，如初地加行位中名信行地，即地地加行皆名信行。以《攝論》中意言無分別觀通於四位，故知地上亦有信行。下釋所入智地及別入中皆通十地，明知所被不唯地前。況下請分中，論云「未入地者令得淨心，已入地者令得十力。」必通被也。二中說何法被？此有二種：一所證法。論云不可思議諸佛法者，是出世間道品。此明十地法體是無漏，故名出世間。生佛果故名道。十位行法，類別名品。既是佛因，是佛所證，故云佛法。心言路絕，名不思議。二說能證。論云「光明者見智得證。」此謂後得觀事差別名見，根本觀理一相名智。見達於事名得，智契於理名證。直語智體故言見智，以智合境故言得證。地法雖多，不出此二。見智雖廣，此釋正宜。故《解深密》第三云「我無量門宣說智見，今當為汝略說其相。若緣總法修奢摩他、毘鉢舍那所有妙慧，是名為智。若緣別法修奢摩他、毘鉢舍那所有妙慧，是名為見。」即斯義也。上云說者，令分別上來能所證法。三中說此何益？令入智地。論云「入者信樂得證。」此中信樂，即所被機得證，即上二智契合。入何法耶？所謂智地。論云「智慧地者，謂十地智。」如本分中說，即上不思議佛法也。上說能所證者，意令菩薩以能證智入佛所證法，是此總意。已說總句入地之相，次下九句依本開末顯入差別。論云「此修多羅中，依根本入有九種入。此九種入寄於四位：初四願樂位、次一見位、次三修位、後一究竟位。近地方便亦屬地故，地後勝進趣究竟故，皆十地攝。」言九入者，一者攝入，謂聞慧中攝一切善根故。二者思義入，思慧於一切道品中智方便故。智方便者，即善揀擇道品，即是佛法。三法相入，彼彼義中無量種種知故。彼彼即是諸法，種種知即廣知，此即所思法成。四教化入，隨所思義名字具足，故能善說，此知修慧。修通二利，菩薩利他即是自成佛法，故入自利中收。五證入，於一切法中平等智，見道時中善清淨故。言平等者，即無分別。無分別智正證真如，離二取相，故云平等。二我分別隨眠不生，名善清淨。最初照理，立見道名。六不放逸入，於修道時中遠離一切煩惱障故，故世法不染。七地地轉入，出世間道品、無貪等善根淨故。此明修道位中離障證理，智行轉進，於地地中雙斷二愚。是無漏善能淨所知，以此無漏淨三善根，名淨煩惱。論云「復有善根能為出世間道品因」，此明諸地中加行善根淨也。八菩薩盡入，於第十地中入一切如來祕密智故，即下大盡分中入如來十種祕密之智是也。如來祕密，下地不測，名不思議。若入彼所入，是智之境。入彼能入，即智是境。得即是入，故歎淨名云「諸佛祕藏無不得入」。九佛盡入，於一切智入智故。上一切智，釋一切智入。下智字即智境界，入即得也。上直釋竟。自下論文融會本末。初會末歸本，謂上九種入，為欲校量地智差別轉勝之相，非根本入有此行布。後明本末無礙，欲顯前從本起末則無別之別；次攝末歸本，別而無別，故以六相融而無礙。論云「一切所說十句中皆有六種差別相門」者，此標舉顯通，故云一切皆有。「此言說解釋應知除事」者，此顯立意，謂此六相為顯緣起圓融之法，勿以陰界入等事相執取。言六相者，謂總相、別相、同相、異相、成相、壞相。此標列也。下釋云「總者是根本入」者，以初一入無不攝故。別者，餘九入。「別依止本，滿彼本故」者，謂依一開九，無總別不立，故云依止。由別方成總，故云滿彼。「同相者入故」者，同名入故。「異相者增相故」者，九相漸增，不相似故。「成相者略說故」者，攬九緣以成一，略言標顯故。「壞相者廣說故」者，分一作九，九外無一。此九因緣各住自相，不相成也。又云「如世界成壞」者，猶如世界多緣共成，其中事物一一推徵，何者是界名壞。亦如梁等共成一舍，總則一舍，別則諸緣，同則互不相違，異則諸緣各別，成則諸緣辦果，壞即各住自法。餘一切十句，皆應隨義類知，別章廣顯。第二「又令得」下十句依利他行，是增數十。經有十二句，論經合七八二句故唯十一，初句為總、餘十為別。總中，始者，內起信欲、外近善友聽聞。終者，憶念任持所聞地法，地地皆爾，故云十地始終。此約教行。復有阿含為始、以證為終，則前皆是教。此教證義總有九重：一教行相對。言聲為教，行德為證，猶下請中字義二藏。二地前地上相對。如下請中歎眾，以地前聞思修等為教淨，地上行德為證淨。三真偽相對。即於地中聞思修慧報生識智緣照之解名曰阿含，真智出言為證。下論云「聞思修等是則可說，地智離言。」四修成相對。一切地中真偽合修為教，捨偽契真為證，猶下所明義說二大。五相實相對。世間中修得彼證相名教，契本實相為證，猶下所說增上妙法光明法門，光明是教，增上是證。六體德相對。就彼離相所成行中，顯本法性為證，依本成德為教，猶下鍊金，金體與釧等。七體用相對。前體及德皆證，依體起教智之用為教，下珠放光，光喻於教、珠體喻證。八自分勝進相對。自分所成體德及用皆證，進受佛教為教，下歎金剛藏二力妙智及辯名為證力，堅念教法為阿含。九約詮就實相對。真智之體為證，約言分十為阿含，猶下迹處虛空喻證，空處之迹喻地阿含。下論云「字身住處，證智所攝，非無地智名句字身，名句字身即阿含也。」今當第四，一經之內頻語教證，理須通會，勿厭繁文。

Having known the similarities and differences between the two sūtra [translations], next we directly explain the text. First, "desiring to make you..." designates the heading and generally reveals the purpose of the empowerment. For the sake of what purpose? It means: "expound to all bodhisattvas," and so forth. Within this there are three meanings: first, "all bodhisattvas" is the capacity addressed; second, "the radiance of the inconceivable Buddha-dharmas" is the Dharma expounded; third, "causing [them] to enter the stage of wisdom" is the benefit of the exposition. What kind of capacity is addressed? The Treatise says: "Herein, 'all bodhisattvas' refers to those dwelling in the stage of practice based on faith." This applies to two classes: First, it refers to those prior to the stages who have not yet realized tathatā, because they give rise to practices relying solely on the mind of faith; in Asaṅga's treatise this name is also likewise used. Second, it applies to those on the stages, as in the stage of preparatory application for the first stage it is named the "stage of practice based on faith"—that is, the preparatory application for each and every stage is named practice based on faith. Because in the Mahāyānasaṃgraha the mental-talk non-conceptual contemplation applies to the four stations, we thereby know that practice based on faith also exists on the stages. Below, when explaining the stage of wisdom entered and the distinct entries, they all apply to the ten stages, so we clearly know that those addressed are not exclusively those prior to the stages. Furthermore, below in the request section, the Treatise says: "Those who have not entered the stages are caused to attain a pure mind; those who have already entered the stages are caused to attain the ten powers." It must apply universally to both. In the second [meaning], what Dharma is expounded to address them? There are two kinds of this: First is the realized Dharma. The Treatise says: "'Inconceivable Buddha-dharmas' refers to the supramundane aids to the path." This clarifies that the essence of the phenomena of the ten stages is uncontaminated (anāsrava), and therefore it is named "supramundane." Because it engenders the Buddha-fruit, it is named the "path." As the practices of the ten stations are distinct in kind, they are named "divisions" (aids). Since they are the Buddha-cause and what is realized by the Buddha, they are called "Buddha-dharmas." The path of thought and speech is cut off, so they are named "inconceivable." Second is expounding that which is capable of realizing. The Treatise says: "'Radiance' means that vision and wisdom attain realization." This means that the subsequent [wisdom] contemplating the distinctions of phenomena is named "vision"; the fundamental [wisdom] contemplating the single mark of noumenon is named "wisdom." When vision penetrates phenomena, it is called "attaining"; when wisdom tallies with noumenon, it is called "realization." Speaking directly of the essence of wisdom, it is therefore called "vision and wisdom"; because wisdom accords with the object, it is called "attaining realization." Though the phenomena of the stages are numerous, they do not exceed these two. Though vision and wisdom are vast, this explanation is precisely appropriate. Therefore, the third [fascicle] of the Saṃdhinirmocana says: "Through immeasurable approaches I have expounded wisdom and vision; now for you I shall briefly expound their marks: If there is wondrous discernment possessing śamatha and vipaśyanā that takes universal phenomena as its object, this is named wisdom. If there is wondrous discernment possessing śamatha and vipaśyanā that takes specific phenomena as its object, this is named vision." This is precisely this meaning. That it said "expound" above means causing one to discriminate the aforementioned realizable and realizing dharmas. In the third [meaning], what is the benefit of expounding this? Causing them to enter the stage of wisdom. The Treatise says: "'Entering' means that through faith and joy, one attains realization." Here, "faith and joy" refers to the capacity addressed; "attains realization" refers to the tallying and union of the above two wisdoms. What dharma do they enter? The so-called stage of wisdom. The Treatise says: "'The stage of wisdom' refers to the wisdom of the ten stages." As expounded in the fundamental section, this is precisely the aforementioned inconceivable Buddha-dharmas. In expounding above that which realizes and that which is realized, the intention is to cause the bodhisattva to use the wisdom capable of realizing to enter the Dharma realized by the Buddha; this is the general intention here. Having explained the mark of entering the stages in the general phrase, next the following nine phrases unfold the branches based on the root, revealing the distinctions of entry. The Treatise says: "In this sūtra, based on the fundamental entry, there are nine kinds of entry. These nine kinds of entry are assigned to four stations: the first four are the station of aspiration; the next one is the station of seeing; the next three are the station of cultivation; the last one is the station of ultimate completion. Because the expedients close to a stage also pertain to that stage, and because the superior advancement following a stage heads toward the ultimate, they are all subsumed under the ten stages." As for the nine entries: First is the entry of subsumption, meaning that within the wisdom derived from hearing, all roots of goodness are subsumed. Second is the entry of pondering meaning, meaning that the wisdom derived from reflection acts as the wisdom-expedient among all aids to the path. "Wisdom-expedient" means skillfully selecting the aids to the path, which are precisely the Buddha-dharmas. Third is the entry into the marks of dharmas, meaning that among those various meanings, there is immeasurable and diverse knowledge. "Those various" refers precisely to all dharmas; "diverse knowledge" means vast knowledge; this is the completion of the dharmas reflected upon. Fourth is the entry of teaching and transformation, meaning that in accordance with the meanings pondered, names are fully equipped, and thus one is able to skillfully expound; this is known as the wisdom derived from cultivation. Cultivation encompasses both benefits; the bodhisattva's benefiting others is precisely completing the Buddha-dharmas for oneself, and is therefore gathered into self-benefit. Fifth is the entry of realization, meaning the non-discriminative wisdom among all dharmas, because one is thoroughly purified during the path of seeing. "Equal" (non-discriminative) means non-conceptual. The non-conceptual wisdom directly realizes tathatā, free from the marks of the dual grasp, and is thus called equal. The dormant tendencies (anuśaya) of discrimination regarding the two selves do not arise, which is called being thoroughly purified. Initially illuminating the noumenon, it receives the name "path of seeing." Sixth is the entry of non-negligence, meaning that during the path of cultivation, one is far removed from all afflictive hindrances, and therefore is unstained by worldly dharmas. Seventh is the stage-by-stage progressive entry, meaning that the supramundane aids to the path and the roots of goodness such as non-greed are purified. This clarifies that in the station of the path of cultivation, one removes hindrances and realizes noumenon, one's wisdom-practice progressively advances, and on stage after stage one doubly severs the two ignorances. This is uncontaminated goodness capable of purifying the knowable; using this uncontaminated [wisdom] to purify the three roots of goodness is called purifying afflictions. The Treatise says: "Furthermore, there are roots of goodness that can serve as causes for the supramundane aids to the path"; this clarifies the purification of the roots of goodness of preparatory application on the various stages. Eighth is the bodhisattva's consummate entry, meaning that in the tenth stage one enters all the secret wisdom of the Tathāgatas; this is precisely the wisdom that enters the ten kinds of secrets of the Tathāgatas in the great consummate section below. The secrets of the Tathāgatas cannot be measured by lower stages, and are named "inconceivable." If one enters that which is entered by them, it is the object of wisdom. If one enters that which is capable of entering by them, then wisdom is itself the object. Attaining is precisely entering; therefore, in praise of Vimalakīrti it is said: "There are none of the secret treasuries of the Buddhas that he does not enter." Ninth is the Buddha's consummate entry, meaning the entry of wisdom into all-knowledge. The "all-knowledge" above explains the entry into all-knowledge. The subsequent character "wisdom" (zhi) is the objective realm of wisdom; "entry" is attaining. The direct explanation above is concluded. From here on, the treatise text harmonizes and unifies root and branches. First, it harmonizes the branches to return to the root, meaning that the above nine kinds of entry are meant to calibrate the progressively superior marks of the distinctions in the wisdom of the stages, not that the fundamental entry has such an orderly arrangement. Afterwards, it clarifies the non-obstruction of root and branches, desiring to show that first arising branches from the root is distinction without distinction; next subsuming branches back to the root is distinction yet no distinction; thus through the six marks they are harmonized and unobstructed. The Treatise says: "In all the ten expounded phrases, there are six kinds of distinctive mark-approaches": this designates and displays their universal applicability, hence it says "all have them." "These verbal explanations should be known to exclude phenomenal affairs": this reveals the intention of establishment, meaning that these six marks are meant to reveal the dharma of the perfect interpenetration of dependent origination; one should not grasp at phenomenal marks such as the aggregates, realms, and bases. As for the six marks, they are: the universal mark, the particular mark, the identical mark, the distinct mark, the integrating mark, and the disintegrating mark. This is the listing. Below, it explains: "The universal is the fundamental entry," because the first single entry subsumes everything without exception. The particular is the remaining nine entries. "The particular relies on the root and fulfills that root": this means that based on the one, nine are opened; without the universal, the particulars are not established, hence it says "relies on." Since only through the particulars is the universal completed, it says "fulfills that." "The identical mark is due to entry": because they are identically named "entry." "The distinct mark is due to the increasing marks": because the nine marks gradually increase and are not mutually similar. "The integrating mark is due to the brief exposition": gathering the nine conditions to integrate into one, briefly expressed to reveal it. "The disintegrating mark is due to the extensive exposition": dividing the one into nine, outside the nine there is no one. These nine causes and conditions each abide in their own mark and do not construct one another. It also says: "Like the formation and disintegration of a world": just as a world is jointly formed by multiple conditions, yet when examining its items and things one by one, which one is the world? This is named disintegration. It is also like beams and so forth jointly forming a single house: the universal is the single house; the particular is the various conditions; the identical is their mutual non-contradiction; the distinct is that the various conditions are each different; the integrating is that the various conditions produce the result; the disintegrating is that each abides in its own dharma. All other sets of ten phrases should be known accordingly by category of meaning, as extensively revealed in a separate chapter. Second, the ten phrases following "further caused to attain" rely on the practice of benefiting others; this is the supplementary ten. In the sūtra there are twelve phrases, but the treatise sūtra merges the seventh and eighth phrases, hence there are only eleven: the first phrase is the universal, and the remaining ten are the particulars. Within the universal: "beginning" means internally giving rise to faith and desire, and externally approaching good spiritual friends to listen [to the teaching]. "End" means mindfully recollecting and maintaining the heard dharmas of the stages; each and every stage is like this, hence it says "the beginning and end of the ten stages." This is in terms of teaching and practice. Furthermore, there is the āgama as the beginning and realization as the end; then all the former are teaching. This meaning of teaching and realization has nine levels in total: First is the contrast between teaching and practice. Spoken sound is teaching, and the virtues of practice are realization, like the two treasuries of syllables and meanings in the request below. Second is the contrast between prior to the stages and upon the stages. As in the praise of the assembly in the request below, taking hearing, reflection, cultivation, and so forth prior to the stages as the purity of teaching, and the virtues of practice on the stages as the purity of realization. Third is the contrast between the provisional and the true. That is, within the stages, the understanding that perceptually illuminates the retribution-born cognitive wisdom derived from hearing, reflection, and cultivation is named āgama; true wisdom issuing speech is realization. Below, the Treatise says: "Hearing, reflection, and cultivation can be expounded; the wisdom of the stages is beyond words." Fourth is the contrast between cultivation and accomplishment. Within all stages, the combined cultivation of the true and provisional is teaching; renouncing the provisional to tally with the true is realization, like the two greats of meaning and exposition clarified below. Fifth is the contrast between marks and reality. Cultivating in the world to attain the marks of that realization is named teaching; tallying with the fundamental true mark is realization, like the radiance dharma-approach of the supreme wondrous Dharma expounded below: radiance is teaching, and the supreme is realization. Sixth is the contrast between essence and virtue. In terms of the practice accomplished through being free from marks, revealing the fundamental dharmatā is realization; accomplishing virtues relying on the root is teaching, like the smelting of gold below: the essence of the gold versus bracelets and the like. Seventh is the contrast between essence and function. The former essence and virtue are both realization; relying on the essence to give rise to the function of teaching and wisdom is teaching: below, the jewel emitting light—the light is an analogy for teaching, and the essence of the jewel is an analogy for realization. Eighth is the contrast between one's own portion and superior advancement. The essence, virtue, and function accomplished in one's own portion are all realization; advancing to receive the Buddha's teaching is teaching: below, praising Vajragarbha's two powers, wondrous wisdom, and eloquence is called the power of realization; firmly recollecting the teaching dharma is the āgama. Ninth is the contrast between according with expression and approaching reality. The essence of true wisdom is realization; distinguishing ten based on words is the āgama, like the tracks in the sky below being an analogy for realization, and the tracks in the place of empty space being an analogy for the āgama of the stages. Below, the Treatise says: "The dwelling place of the body of syllables is subsumed by realized wisdom; it is not that there is no body of names, phrases, and syllables for the wisdom of the stages, and the body of names, phrases, and syllables is precisely the āgama." Now it corresponds to the fourth; within a single sūtra, teaching and realization are spoken of repeatedly, so their principle must be comprehensively harmonized, and one should not weary of verbose text.