大方廣佛華嚴經疏 39.3

39.3

第二正說亦分為二：初地行、後地果。前中同於前地亦有三分：一勝慢對治、二「佛子至如是觀已」下明不住道行勝、三「佛子至以如是十種」下明彼果勝。亦初分即入心，後二即住心。住中，前即攝正心住，後即攝善現行及隨順善根迴向，至文當知。今且依論。然三分雖同，而漸超勝。勝相云何？謂第四地說眾生我慢解法慢治，第五地中說身淨慢治，今第六地說取染淨相慢治，所治漸細故曰勝也。所治既細，後二亦過染淨慢者，前觀四諦苦集名染滅道為淨，又十平等隨順如道但約淨說，染相未亡對染有淨亦名取淨。今以十染淨平等法而為能治，下觀緣起雖有染淨，悟空深故不名取慢。今初勝慢治中分四：一牒前標後、二「何等」下徵列十心、三「菩薩如是」下結其行能、四「得明利」下辨行分齊。列中十句，初總、餘別。總云一切法者，論云「是十二入以三科中蘊不攝無為，處界攝盡，而處次於蘊。又名生門，順無生義，故偏舉之。」言無相者，論云「自性無相故」，謂十二入緣成之相，有來即無，非推之使無，故云自性無也。故《瑜伽》云「由有勝義自性無相平等性故。」亦同《淨名》「不念內外行於平等」等。別中九句，明九種相皆自性無，故論云「相分別對治有九種，謂體生等九，是其所治。無之一字是自性無，以為能治。」論以初自性無貫下九句，故但顯所治相之差別。一無體故平等者，論經云無想，論云十二入自相想，謂內六根取外六塵之相，總名為想，即十二入之體故。今經云體想，取像為體故，亦自性無，故經云「無體故平等」。下皆準此。上遣分別心。二生者念展轉行相，謂諸入苦果，虛妄分別為本故。三成者生展轉行相，謂生即苦果，從果起因，故云展轉。上二遣染分依他，但舉緣成已顯無生無我義矣。四即遣淨相，謂本來自淨，非滅惑方淨，故平等。五遣分別相，謂道能分別揀擇滅惑，若有分別則有戲論；今本無戲論，故無分別。上二遣淨分依他。六遣出沒相，謂真如之性，在妄為沒、離垢為出。今妄體即真，故無可捨；真體即空，故無可取。七遣染相，即由上義染本寂靜，即是真如，無別真矣。上二遣圓成，即十二入之真性。八遣我非有相，此有二意：一類前釋，謂有執言：但我非有，不無於事。故云：如幻等事，有亦不實。二者此句遣無，由上以無遣有，恐便執無，故遣云如幻夢等。但無其實，非是全無，故不應執我非有相。諸喻雖異，大旨無殊。亦可八喻別對前來總別八句，謂如幻，無相故；如夢，想現故；果生，如影故；因成，如響故；本淨，如水月不可取故；正智，但是鏡智現故；焰，不可攬亦叵捨故；化，無心現常寂然故。九遣成壞相，成即是有、壞即是無，緣起為成、無性為壞，緣成即無性，故有無不二。上之九句，初七以無遣有、次一以喻遣無、後一不二遣俱則雙非入中矣。又此不二則不壞有無，謂說空遣於有執、說有為遣空迷，有是不異空之有、空是不異有之空，無別空有而為二也。是遣俱句。又既不二，亦不壞有無，則不異無之有，是不有之有；不異有之無，是不無之無，則亦遣俱非。斯乃四句百非諸見皆絕，方為般若現前之因。

Second, the actual exposition is also divided into two: first, the practice of the ground; second, the fruit of the ground. The former, like the preceding ground, also has three parts: 1. the antidote to superior conceit; 2. from "Sons of the Buddha, having contemplated thus..." onward, explaining the excellence of the practice of the non-abiding path; 3. from "Sons of the Buddha, with these ten kinds..." onward, explaining the excellence of that fruition. The first part is also the mind of entering, while the latter two are the mind of abiding. Within abiding, the former subsumes abiding in the correct mind, and the latter subsumes the active manifestation of good and the dedication of concordant roots of goodness, which will be understood when reaching the text. For now, we rely on the commentary [by Vasubandhu]. Although the three parts are the same, they become progressively superior. What are the marks of superiority? On the Fourth Ground, the antidotes to the conceit of self in sentient beings and the conceit of understanding phenomena are explained; on the Fifth Ground, the antidote to the conceit of the body's purity is explained; now, on the Sixth Ground, the antidote to the conceit of apprehending the marks of defilement and purity is explained. Because what is countered is progressively subtler, it is called superior. Since what is countered is subtler, the latter two also surpass the conceit of defilement and purity. Previously, contemplating the four truths, suffering and origination were called defilement, and cessation and the path were called purity; furthermore, the ten equalities in accordance with the path of tathatā were only spoken of in terms of purity. When the mark of defilement has not yet perished, having purity relative to defilement is also called apprehending purity. Now, by means of the ten dharmas of the equality of defilement and purity as the antidote, below, although dependent arising has defilement and purity when contemplated, because the realization of emptiness is profound, it is not called apprehending conceit. Now, in the first [part], the antidote to superior conceit, there are four sections: 1. reiterating the preceding and introducing the subsequent; 2. from "What are..." downward, interrogating and listing the ten minds; 3. from "The bodhisattva thus..." downward, concluding their functional capacity; 4. from "Attaining clarity and sharpness..." downward, distinguishing the measure of practice. In the listing, there are ten phrases: the first is general, the rest are specific. Regarding the general statement "all dharmas": the commentary says, "These are the twelve sense bases (āyatana); because among the three categories, the aggregates (skandha) do not subsume the unconditioned, whereas the sense bases and realms (dhātu) subsume them completely, and the sense bases come next after the aggregates. Furthermore, they are called 'doors of arising' (āyadvāra), which accords with the meaning of non-arising; hence, they are singled out." Regarding "signless": the commentary says, "Because they are signless by intrinsic nature (svabhāva)," meaning that the conditionally produced marks of the twelve sense bases have always been non-existent from the very beginning; it is not that they are made non-existent by analysis; hence, they are called "intrinsically non-existent." Therefore, the Yogācārabhūmi states: "Because of the equality of the intrinsically signless in the ultimate truth." It also agrees with the Vimalakīrtinirdeśa: "Not mindfulness of the internal or external, practicing in equality," and so forth. In the specific nine phrases, it clarifies that the nine kinds of marks are all intrinsically non-existent. Thus the commentary says: "There are nine kinds of antidotes to the discrimination of marks, meaning that the nine, such as essence and arising, are what is countered. The single word 'non-existent' refers to intrinsic non-existence, functioning as the antidote." The commentary applies the initial "intrinsically non-existent" throughout the nine phrases below, so it merely reveals the distinctions among the marks that are countered. 1. "Equal because devoid of essence": the commentary-sūtra reads "devoid of ideation" (asaṃjñā); the commentary says "the mark-ideation of the twelve sense bases," meaning that the internal six sense faculties apprehending the marks of the external six dusts are collectively named ideation, which is the very essence of the twelve sense bases. The present sūtra says "essence-ideation," because apprehending appearances constitutes essence; it is also intrinsically non-existent, hence the sūtra says "equal because devoid of essence." The following [phrases] are all modeled on this. The above dispatches the discriminative mind. 2. "Arising" refers to the active aspect of successive thoughts, meaning that the bitter fruits of the sense bases have false discrimination as their root. 3. "Completion" refers to the active aspect of successive arisings, meaning that arising is the bitter fruit, and cause arises from fruit; hence it is called "successive." The above two dispatch the defiled part of the dependent nature (paratantra); merely mentioning conditional production has already revealed the meanings of non-arising and non-self. 4. Dispatches the mark of purity, meaning originally pure by nature, not becoming pure only by extinguishing delusions; hence equal. 5. Dispatches the mark of discrimination, meaning the path can discriminate and select to extinguish delusions; if there is discrimination, there is proliferation (prapañca); now, there is originally no proliferation, hence no discrimination. The above two dispatch the pure part of the dependent nature. 6. Dispatches the marks of appearance and disappearance, meaning the nature of tathatā is submerged in delusion and appears when freed from defilement. Now, the essence of delusion is identical to the real, so there is nothing to abandon; the essence of the real is identical to emptiness, so there is nothing to grasp. 7. Dispatches the mark of defilement: by the above principle, defilement is fundamentally quiescent and is itself tathatā; there is no separate real. The above two dispatch the perfected nature (pariniṣpanna), which is the true nature of the twelve sense bases. 8. Dispatches the mark of the self not existing. This has two senses: first, analogous to the preceding explanation, meaning some cling and say, "Only the self does not exist, but phenomena are not non-existent." Therefore it says: phenomena like illusions and so forth, even if existent, are not real. Second, this phrase dispatches non-existence: because the above used non-existence to dispatch existence, fearing one would cling to non-existence, it therefore dispatches it, saying they are like illusions, dreams, and so forth. They merely lack reality, but are not completely non-existent; therefore, one should not grasp the mark of the self not existing. Although the metaphors vary, the general purport is not different. The eight metaphors can also be specifically correlated with the preceding general and specific eight phrases: like an illusion, because signless; like a dream, because ideations appear; fruit arising, like a shadow; cause completing, like an echo; originally pure, like the moon in the water, ungraspable; correct wisdom, because appearing only as mirror-like wisdom; a mirage, because it can neither be grasped nor abandoned; an apparition, because appearing without mind, constantly quiescent. 9. Dispatches the marks of completion and destruction: completion is existence; destruction is non-existence. Dependent arising is completion; lack of intrinsic nature is destruction. Conditionally produced is itself lacking intrinsic nature, so existence and non-existence are non-dual. Among the above nine phrases, the first seven use non-existence to dispatch existence; the next one uses metaphors to dispatch non-existence; the last one, through non-duality, dispatches both, thereby negating both and entering the middle. Furthermore, this non-duality does not destroy existence and non-existence: teaching emptiness dispatches grasping at existence; teaching existence dispatches confusion about emptiness. Existence is existence not different from emptiness; emptiness is emptiness not different from existence. There are no separate emptiness and existence that constitute a duality. This is the phrase dispatching both. Furthermore, since they are non-dual, nor do they destroy existence and non-existence: then existence not different from non-existence is existence that is non-existence; non-existence not different from existence is non-existence that is not non-existence; thus it also dispatches the negation of both. This is the severing of the four propositions, the hundred negations, and all views, serving as the cause for prajñā to become directly present.