大方廣佛華嚴經疏 37.8

37.8

今初因分，文三：初結前標後、次「何等」下徵列別名、三「菩薩以此」下結行入位。今初，十法明門者，門即通入之義，故論經名入，明為能入之門，法為所入之處，故論云「得證地智光明，依彼智明入如來所說法中。」言證地智者，即四地證智也。光明者，即三地慧光。謂三地中得此四地證智前相，故併舉二處之智以釋於明，亦猶地前明得定也。故前地論云彼慧，此中名光明，即其義也。言所說法者，前求多聞，從佛聞說眾生法界等十種之法，便以智光游入數數游入。游入即是修行，修行即下觀察，觀察增上極圓滿故，方得證入四地。二徵列中，有十種差別。觀察此十，略以三重釋之：一初句為總，本為眾生故；餘九為別，皆眾生事故。二前八為染，後二為淨。三前五推能依至所依，後五依所依立能依。前中，一觀眾生假名差別。假有三種：一因成假、二相續假、三相待假。假為空詮，故先觀之。因成有二：一五蘊和合，假名某甲，則入眾生空。二陰亦因緣而有，則入法空。二空所顯即是真如，不壞假名、空有不二，即是中道。言相續者，由前陰滅後陰續生，念念相續，假而非實。亦入二空真實。言相待者，待非眾生以說眾生，入實亦然。此一推假入實，餘九例知，故論但顯差別之相。二法界者，論當第三，是依正之因，即染法界，此從別義。若淨法界，通為十依，則十與法界究竟無別。三世界者，彼假名眾生所住依報。四依正所依虛空，《瑜伽》名為平等勝義，即是理空皆無盡故。五染淨所依是本識界，後五依此所依立後能依，故此識界前後兩向，向前為依正依，向後為染淨依。初三句，由煩惱使染成染分依他，有三界差別，著欲、著受及著想故，三界唯心故。後二廣大信解成淨分依他，論經前是勝心信解依，煩惱不染，與聲聞同；後大心信解依，不捨眾生，不同聲聞。今經即前云廣，則明護陜兼濟之心；後是大心，即是護小求大菩提。則二心俱異二乘，前觀眾生同體大悲，後觀眾生具佛知見，誓令同得。又皆言界者，通事理也。事即曲盡差別，理則一一入實，即淨法界，故皆為明門。三結行入位。觀察圓滿與十理冥，則入四地。故《瑜伽》四十八云「先於增上心住，以求多聞增上力故。已得十法明入，由此十法明入成上品故、極圓滿故，入初增上慧住。」

Now, first, the causal division [has] three parts: first, concluding the preceding and marking the following; next, from "What are..." downwards, querying and listing the distinct names; third, from "The bodhisattva with these..." downwards, concluding the practice and entering the rank. First, as for the "ten dharma luminous gateways": a gateway (men) means that which allows passage and entrance; hence the treatise's sūtra calls it "entrance" (praveśa). The "luminous" (illumination) is the gateway that is capable of entering, and the "dharma" is the locus that is entered. Thus the treatise states: "One obtains the radiant light of wisdom that realizes the stage, and relying on that wisdom-radiance, enters into the dharmas expounded by the Tathāgata." The "wisdom that realizes the stage" is the realization-wisdom of the fourth stage. The "radiant light" is the wisdom-light of the third stage. That is to say, within the third stage one obtains this preliminary sign of the realization-wisdom of the fourth stage; therefore [the text] cites the wisdom of both places together to explain "illumination," just as [the stage] prior to the stages is said to "obtain the illumination of samādhi." Thus the treatise on the preceding stage calls it "that wisdom," while here it is named "radiant light," which is precisely this meaning. As for "the dharmas expounded": having previously sought broad learning, one hears the Buddha expound ten kinds of dharmas, such as the sentient being dharmadhātu, and then with the light of wisdom roams into and repeatedly roams into them. "Roaming into" is none other than cultivation; cultivation is none other than the contemplation below; and because contemplation becomes superior and supremely perfected, one then attains realization and entry into the fourth stage.

In the second part, querying and listing, there are ten kinds of distinctions. In contemplating these ten, we may explain them briefly with three layers: First, the first sentence is general, because it is fundamentally for the sake of sentient beings; the remaining nine are specific, being all affairs concerning sentient beings. Second, the first eight are defiled, and the latter two are pure. Third, the first five trace from the supported to the support, and the latter five establish the supported based on the support.

Within the former [group]: 1. Contemplating the distinctions in the nominal designations of sentient beings. Designations are of three kinds: first, designations formed through causes; second, designations through continuity; third, designations through relativity. Designation is the expression of emptiness; hence it is contemplated first. "Formed through causes" has two [aspects]: first, the coming together of the five aggregates is nominally designated as "so-and-so," which enters into the emptiness of sentient beings. Second, the aggregates also exist due to causes and conditions, which enters into the emptiness of dharmas. That which is revealed by the two emptinesses is precisely tathatā; not destroying nominal designations, where emptiness and existence are non-dual, is precisely the middle way. As for "continuity": because the cessation of the preceding aggregates is followed by the continuous arising of subsequent aggregates, continuing from thought-moment to thought-moment, it is nominal and not real. This also enters the reality of the two emptinesses. As for "relativity": sentient beings are spoken of in relation to non-sentient beings; entering into reality is likewise so. This single [case] traces the nominal into the real; the other nine may be understood by analogy; thus the treatise merely reveals the marks of distinction.

2. The "dharmadhātu": in the treatise it corresponds to the third, being the cause of the dependent and primary [retributions], namely the defiled dharmadhātu; this is from the specific meaning. If it were the pure dharmadhātu, it would serve universally as the support for all ten; then the ten and the dharmadhātu would be ultimately non-distinct.

3. The "world": the dependent retribution inhabited by those nominally designated sentient beings.

4. Space, the support of both the dependent and primary [retributions]: the Yogācāra calls it the "equal ultimate truth," which is the emptiness of noumenon, because both are inexhaustible.

5. The support of defilement and purity is the realm of the fundamental consciousness (ālaya). The latter five establish the subsequent supported based on this support; therefore this realm of consciousness faces both front and back: facing forward, it serves as the support for the dependent and primary [retributions]; facing backward, it serves as the support for defilement and purity.

In the first three clauses, because afflictive defilements defile it into the defiled part of other-dependent nature, there are distinctions of the three realms, due to attachment to desires, attachment to feelings, and attachment to concepts; this is because the three realms are mind-only.

The latter two clauses are the broad and great resolute faith that accomplishes the pure part of other-dependent nature. In the treatise's sūtra, the former is the support of resolute faith with a superior mind, unstained by afflictions, which is shared with the śrāvakas; the latter is the support of resolute faith with a great mind, not abandoning sentient beings, which is not shared with the śrāvakas. In the present sūtra, the former is called "broad," which clarifies the mind that protects against narrowness while universally aiding; the latter is the "great mind," which is protecting against the small while seeking great bodhi. Thus both minds differ from the two vehicles: the former contemplates sentient beings with same-body great compassion, and the latter contemplates sentient beings as possessing the Buddha's knowledge and vision, vowing to cause them to attain it equally.

Furthermore, all are called "realms" (dhātu) because they encompass both phenomena and noumenon: phenomena exhaustively detail the distinctions, while noumenon penetrates each and every one into reality, which is the pure dharmadhātu; hence all are luminous gateways.

Third, concluding the practice and entering the rank: when contemplation is perfected and merges with the ten noumena, one enters the fourth stage. Thus the Yogācāra, fascicle 48, states: "Previously, while abiding in the higher mind, due to the predominant power of seeking broad learning, one has already obtained the entrance of the ten dharma illuminations. Because this entrance of the ten dharma illuminations has become of the highest grade and supremely perfected, one enters the first abiding of higher wisdom."