大方廣佛華嚴經疏 31.24

31.24

第六正顯加相。論云「已說何故加。復云何加？加相有三，謂口、意、身。」約別相說，口加以益辯、意加以與智、身加以增威。如實說者，能加則局，所加皆通，乘前語便故先口加。得智堪說，事須起定，便身觸令覺，故為此。次此就十方佛辯。若約舍那，先意令得定，當有所說；次身光照觸增威；後雲臺說偈令演。亦義次第，非有優劣。初口加中有十一句，初總、餘別。總中，令以樂說辯說十地法門名相差別，不違事理，善巧成故，故云汝當辯說等。「所謂」下十句別中，依根本辯才，有二種辯才：一他力辯，即是初句，謂承佛力。承何力耶，如來智明故。二自力辯，即後九句，自他因緣方有說故。攝此九力為四種淨，以因中有四義故。一有力能作、二無力不作、三具二能引生、四泯攝前三稱理成德，故為四淨。一淨自善根者，有作善法淨即是教行，亦約相故名為有作。二普淨法界者，無作法淨，此約證行。亦約體故名為無作，依此性相而有說故。上二皆自利。三普攝眾生者，教化眾生淨，即是利他。餘六句經皆名身淨，攝為三種盡，皆顯二利滿故成德。成德有二義：一當位顯益有菩薩盡、二寄對辯勝有後二盡。初菩薩盡者，因位窮終故。攝經三句，初句位滿，謂十地勝進破和合識、顯現法身，非心意識之所能得，唯如智所依成於智身。菩薩照寂，故云深入。後二句成益，一成現報益，得佛灌頂受佛位故；二成後報益，十地攝報，生大自在，云高大身。高大二義：一色形中極，量最大故、居有頂故；二約三乘，此成報身位極普周，故云高大。論云「摩醯首羅智處生故」者，智處亦二義：一摩醯首羅智自在故、二攝報智滿成種智故。二寄對顯勝中，一對下彰出有二乘不同盡。攝經二句，一超一切世間道者，度五道故，道即因義。二清淨出世善根者，論云「復涅槃道淨故」。以二乘雖度五道，有三餘故，不淨涅槃；今無三餘，故云復淨也。由具此二，故不同二乘。後一望上顯同，名為佛盡，等覺菩薩同滿種智故。自力辯中多義顯者，校量後後勝前前故。第二意加中二：初正顯、後徵釋偏加所以。前中十句，初總、餘別。總中，身有二種：一與無上勝威德身，如王處眾，無能映奪。二與辯才無能映奪身。前色身勝，後名身勝。後「與無礙」下別，別開名身成九種身，所加通三故。增其色身，在心名智、在口稱辯，經云「與智」，論判為名，二文影略，顯義方備。一與不著辯才，說法不斷，無滯礙故。謂無偏住著，故不滯事理，云無礙樂說。二與堪辯，分別法相能正說故，名為清淨。論云「善淨堪智有四種：一者緣、二者法、三者作、四者成，善知此義成不成相故。」此言緣者，即因緣生法，亦名觀待。二法者，即法爾之法。三作者，此二作用。四成者，引正理例證成上三。若順此四名為成相，不順此四名不成相。菩薩善知故，堪能有說，名為堪辯。然其此四，經論多明。《相續解脫經》名為四成。《相續解脫》即《解深密經》，前後異譯，《深密》第五名為四種道理。然上二經文博義隱，今依《雜集》十一釋之，名次全同《深密》。彼論云「觀待道理者，謂諸行生時要待眾緣，如牙生時要待種子、時節、水土等。二作用者，謂異相諸法各別作用，如眼等根為眼等識所依作用，色等境界為眼識等所緣作用等。三證成者，謂為證成所應成義，宣說諸量不相違語。所應成義者，謂自體差別所攝所應成義。諸量不相違語者，謂現量等不違立宗等言故。四法爾者，謂無始時來，於自相共相所住法中，所有成就法性法爾，如火能燒等、有為法無常等。而彼經論次第爾者，謂緣生之法有此作用以理成證，後結諸法性相常爾。」今論義次，已如前說。三即任放辯才，說不待次，言辭不斷，處處隨意，不忘名義，故云善憶念不忘力。謂隨門異說不忘本宗故。四能說辯，隨所應度，種種譬喻能斷疑故。謂應機斷疑，故名決定。能隨所應，是謂明了。五不雜辯，三種同智常現前故。三同智者，即自相、同相及不二相。自相者，色心等殊故。同相者，同無常、苦、無我故。不二相者，即一實理。又自相即俗諦，同相即真諦，不二即中道第一義諦。《金剛仙》等諸論，皆明此三無法不爾，故云遍至。一切菩薩所了，故云開悟。六教出辯，以十力智自在化物，斷惑得果，故云自在成道。七不畏辯，於他言說不怯弱故。八無量辯，於一切智，隨順宣說修多羅等法六種正見故。六正見者，即是法門。《金剛仙論》云「一真實智正見，能知理法；二行正見，能知行法。此二教旨。三教正，見能知教法；四離二邊正見，知前理法不同情取；五不思議正見，知前行法成德出情；六根欲性正見，知前教法說隨物心。」《瑜伽》六十四名六種理門，大旨無異。九同化辯，一切如來同以三輪化故。三業殊勝，故曰莊嚴。上十已辯他力。

Sixth, directly revealing the marks of the empowerment. The treatise says: 'Having already explained why empowerment occurs, how then does the empowerment occur? The marks of empowerment are three: speech, mind, and body.' Speaking in terms of their distinct marks, empowerment of speech increases eloquence, empowerment of mind gives wisdom, and empowerment of body increases majesty. Speaking according to reality, that which empowers is specific, while that which is empowered is all-pervading; following the convenience of the preceding speech, empowerment of speech is placed first. Once he obtains wisdom and is capable of speaking, it is practically necessary to arise from samādhi, so [the Buddhas] touch his body to awaken him—therefore this order. Next, this is explained with respect to the Buddhas of the ten directions. If explained in terms of Vairocana: first the mind causes him to attain samādhi, that he will have something to say; next, the light of the body shines and touches him to increase majesty; afterwards, a verse is spoken from the cloud dais ordering him to expound it. This is also an order of meaning, not having superiority or inferiority. First, within the empowerment of speech, there are eleven phrases; the first is general, and the rest are particular. In the general [phrase], he is made to use the eloquence of delight in speech to expound the distinctive names and marks of the dharma-doors of the ten stages, without contradicting noumenon or phenomena, being skillfully accomplished; hence it says: 'You should expound with eloquence,' and so forth. In the ten particular phrases starting from 'namely': relying on fundamental eloquence, there are two kinds of eloquence. First, eloquence through the power of another, which is the first phrase, meaning to rely on the power of the Buddhas. What power does he rely on? It is because of the Tathāgata's light of wisdom. Second, eloquence through one's own power, which is the latter nine phrases, for an exposition occurs only when the causes and conditions of self and other [are assembled]. These nine powers are subsumed into four kinds of purity, because there are four meanings in the causes: (1) having power and being able to act; (2) lacking power and not acting; (3) having both and being able to induce and produce; (4) dissolving and subsuming the previous three to accord with noumenon and accomplish virtue. Thus they form four purities. (1) Purifying one's own roots of goodness: purity of conditioned wholesome dharmas, which is the practice of the teaching; and because it is in terms of marks, it is called 'conditioned.' (2) Universally purifying the dharmadhātu: purity of unconditioned dharmas, which refers to the practice of realization; and because it is in terms of essence, it is called 'unconditioned.' Because of relying on this nature and marks, there is exposition. The above two are both for one's own benefit. (3) Universally gathering sentient beings: purity of transforming sentient beings, which is benefiting others. The remaining six phrases of the sūtra are all called 'purity of body' and are subsumed into three kinds of consummation, all showing the accomplishment of virtue because the two benefits are fulfilled. The accomplishment of virtue has two meanings: (1) revealing benefits in terms of one's own station, there is the consummation of the bodhisattva; (2) relying on contrast to explain superiority, there are the latter two consummations. First, the consummation of the bodhisattva: because the causal stage reaches its ultimate end. Subsuming three phrases of the sūtra: the first phrase is the fulfillment of the station, meaning that the superior progress of the ten stages breaks the storehouse consciousness and manifests the dharmakāya, which cannot be attained by mind, intellect, or consciousness, but relies solely on tathatā and wisdom to accomplish the body of wisdom. The bodhisattva illuminates quiescence, so it says: 'deeply entering.' The latter two phrases accomplish benefits: one accomplishes the benefit of present retribution, because he receives the Buddha's consecration and receives the Buddha's rank; two accomplishes the benefit of future retribution, as the gathered retribution of the ten stages produces great sovereignty, which is called the 'high and great body.' 'High and great' has two meanings: one, the ultimate among physical forms, because its size is greatest and it resides in the peak of existence; two, in terms of the three vehicles, this accomplishes the reward body whose stage is ultimate and universally pervasive, hence called 'high and great.' The treatise says: 'Because he is born in the wisdom-dwelling of Maheśvara'—the 'wisdom-dwelling' also has two meanings: one, because Maheśvara's wisdom is sovereign; two, because the wisdom of gathered retribution is perfected, accomplishing all-seed wisdom. Second, within revealing superiority through contrast: one is revealing transcendence in contrast to what is below, having the consummation of being different from the two vehicles. This subsumes two phrases of the sūtra: one, 'transcending all worldly paths,' because he crosses over the five destinies, 'path' meaning 'cause'; two, 'pure supramundane roots of goodness,' the treatise saying: 'also because the path of nirvāṇa is pure.' For although the two vehicles cross over the five destinies, because they have three remainders, theirs is not pure nirvāṇa; now having no three remainders, it is called 'further purified.' Because he possesses these two, he is different from the two vehicles. The latter one looks toward what is above to reveal sameness, called the consummation of the Buddha, because bodhisattvas of equal enlightenment equally fulfill all-seed wisdom. That many meanings are revealed within eloquence of one's own power is because, in comparison, what follows is superior to what precedes. Second, within the empowerment of mind, there are two parts: first, directly revealing it; second, inquiring into and explaining the reason for empowering him alone. In the former, there are ten phrases: the first is general, the rest are particular. In the general one, 'body' has two kinds: (1) giving the body of unsurpassable and supreme majestic virtue, like a king in the midst of the assembly, which cannot be outshone; (2) giving the body whose eloquence cannot be outshone. The former is supreme in physical body, the latter is supreme in name body. Later, from 'giving unobstructed' onward are the particulars; the name body is opened out into nine kinds of bodies, because what is empowered pervades all three. As for increasing his physical body: in the mind it is called wisdom, and in the mouth it is called eloquence. The sūtra says 'giving wisdom', while the treatise determines it as 'name'; the two texts reflect and abbreviate each other, and only then is the meaning fully revealed. (1) Giving unattached eloquence: expounding the Dharma without interruption, because there is no stagnation or hindrance. That is, having no one-sided attachment, one does not stagnate in noumenon or phenomena; this is called unobstructed delight in speech. (2) Giving capable eloquence: being able to expound correctly by distinguishing the marks of phenomena, which is called 'purified.' The treatise says: 'Well-purified capable wisdom has four kinds: first, conditions; second, dharma; third, operation; fourth, establishment—because he well knows whether these meanings are established or unestablished.' Here 'conditions' means phenomena produced from causes and conditions, also called 'relational dependence.' Second, 'dharma' means the dharma of nature as it is. Third, 'operation' is the function and operation of these two. Fourth, 'establishment' means adducing correct reasoning and analogies to prove and establish the above three. If it conforms to these four, it is called the mark of establishment; if it does not conform to these four, it is called the mark of non-establishment. Because the bodhisattva knows this well, he is capable of speaking, which is called capable eloquence. Now, these four are extensively explained in sūtras and treatises. The Saṃdhinirmocana-sūtra calls them the 'four establishments.' The Saṃdhinirmocana is the Jie shenmi jing, being different translations before and after; the fifth fascicle of the Shenmi calls them the 'four kinds of reasoning.' However, the texts of the above two sūtras are broad and their meanings hidden; here we explain them following the eleventh fascicle of the Samuccaya, whose names and order are entirely the same as the Shenmi. That treatise says: 'Reasoning of relational dependence: when conditioned formations arise, they must depend on multiple conditions, just as when a sprout arises it must depend on the seed, season, water, soil, and so forth. Second, reasoning of operation: the distinct operations of phenomena of diverse marks, just as sense faculties such as the eye serve as the support for visual consciousness, and sense objects such as form serve as the cognitive objects for visual consciousness. Third, reasoning of proof and establishment: in order to establish and prove the meaning that should be established, expounding words that do not contradict valid cognitions. The meaning that should be established refers to the meaning to be established that is subsumed under individual essences and distinctions. Words that do not contradict valid cognitions means that perception and inference do not contradict statements asserting the thesis. Fourth, reasoning of nature as it is: the accomplishment of dharmatā as it is from beginningless time in phenomena residing in specific and common characteristics, such as fire being able to burn, conditioned phenomena being impermanent, and so forth.' That the order in that sūtra and treatise is thus means: phenomena born of conditions have these operations, which are proven by reasoning, and finally it concludes that the nature and marks of all phenomena are constantly as they are. Now the order of meaning in the treatise has already been explained above. (3) Spontaneous eloquence: expounding without waiting for sequence, speech being uninterrupted, everywhere conforming to intent, not forgetting names and meanings; hence it says 'the power of well-retaining mindfulness.' That is, expounding variously according to different doors without forgetting the fundamental thesis. (4) Eloquence capable of speaking: conforming to those who should be delivered, being able to cut off doubts with diverse parables. That is, cutting off doubts according to the audience, hence called 'decisive'; being able to conform to what is appropriate is called 'clear.' (5) Unmixed eloquence: because the three kinds of identical wisdom are constantly present. The three identical wisdoms are: specific characteristic, common characteristic, and non-dual characteristic. Specific characteristic: because form, mind, and so forth are distinct. Common characteristic: because they are equally impermanent, suffering, and non-self. Non-dual characteristic: namely, the one true noumenon. Furthermore, the specific characteristic is conventional truth, the common characteristic is ultimate truth, and the non-dual is the middle way, the supreme truth. Treatises such as the Jin'gangxian all explain that with these three there is no phenomenon that is not so; hence it says 'pervading everywhere.' Being understood by all bodhisattvas, it is called 'awakening.' (6) Eloquence of pedagogical deliverance: transforming beings with sovereignty through the wisdom of the ten powers, severing delusions and attaining the fruit; hence called 'sovereignly accomplishing the path.' (7) Fearless eloquence: not being timid before the speech of others. (8) Measureless eloquence: in regard to all-knowledge, expounding the six kinds of right views of dharmas such as the sūtras in accordance [with it]. The six right views are dharma-doors. The Jin'gangxian lun says: 'First, right view of true wisdom, being able to know the dharma of noumenon; second, right view of practice, being able to know the dharma of practice—these two are the teaching's purports; third, right view of teaching, being able to know the dharma of teaching; fourth, right view free from the two extremes, knowing that the preceding dharma of noumenon is not grasped through conceptual sentiment; fifth, right view of the inconceivable, knowing that the preceding dharma of practice accomplishes virtue transcending sentiment; sixth, right view of faculties, desires, and natures, knowing that the preceding dharma of teaching is spoken in accordance with the minds of beings.' The sixty-fourth fascicle of the Yogācārabhūmi calls them six kinds of doors of reasoning; their general purport is not different. (9) Eloquence of identical transformation: because all Tathāgatas transform beings identically through the three wheels. Because the three karmas are extraordinary, it is called 'adornment.' The above ten have already explained the power of the other.