大方廣佛華嚴經疏 40.13

40.13

自下大文第三「佛子菩薩至以如是」下明彼果勝。亦前攝正心住故知緣生，此下攝善現行故，三空等現前。依論云果者，有五種相：一得對治行勝及離障勝、二得修行勝、三得三昧勝、四得不壞心勝、五得自在力勝。各有佛子以為揀別，唯第二段有二佛子。初中分二：先明對治勝、後「菩薩如是」下明離障勝。今初，即三解脫門，亦名三三昧。三昧即當體受名，解脫依他受稱。此三能通涅槃解脫，故名為門。文中二：初牒前、後正顯。今初，意通五果，由前十觀得此三空等果故。謂以三空觀緣得第一第三果，三悲觀緣得第二第四果。三望於初，初是能治、三是所成。四望於二，二是能修、四是堅固。第五通從二觀而生，亦可展轉而生，由有治故離障，離障故行勝。有治故三昧勝，三昧勝故心不壞，心不壞故得自在也。二「知無我」下正顯三空。三空各有別顯、總結。初空門中，別顯有三：初三句明眾生空、次自性空明法空，此上二句明二我體空；三無作受，顯二我作用空，由體空故，並不能作因受果。結云現前者，智與境冥故。二無相門中亦三：一者滅障，即觀諸有支皆自性滅。謂若入空門不得空，亦不取空相，則事已辦。若見法先有，後說為空及取空相，非真知空，故名為障。故修無相，了自性滅，則不取空障。二所以不取者，得對治故。謂知空亦復空，名畢竟解脫。三既有能治治於所治，則念想不行，故云無有少法相生，能所斯寂，則無相現前。三無願門亦有三種相：一依止，謂依前入空無相，方得無願故；二體即無有願求，不求三界等故；三勝即大悲化生，勝二乘故。又上三空通緣諸法實相，觀於世間即涅槃相故，亦不同二乘。餘如《智論》二十二說。第二明離障勝中，先牒前修，由修得離故。初離三想是空門所離，次離有無想是無相門所離，亦無願門所離，不見有可求故。已知離障，云何為勝？經中三句次第勝五四地，及此地方便故。謂於五地中，以十平等深淨心，遠離四地身淨我慢，此用深空滅離二我，故此勝也。二四地中，以道品治三地中正受出沒等慢，此用空觀以離作受故勝。三此地方便，但用十平等破顯有無，今此地滿，用深無相破遣有無，一切蕩盡，故此勝也。

From here below, the third major section, beginning from 'Sons of the Buddha! The bodhisattva... by such...', explains the excellence of the results. Also, previously, by collecting the dwelling of the correct mind, one knew dependent origination; from here below, because wholesome active practices are gathered, the three emptinesses and so forth manifest before one. According to the treatise, the results have five marks: first, attaining the excellence of counteractive practice and the excellence of leaving behind obstacles; second, attaining the excellence of cultivation; third, attaining the excellence of samādhi; fourth, attaining the excellence of an indestructible mind; fifth, attaining the excellence of sovereign power. Each has 'Sons of the Buddha' to distinguish it, though only the second section has two occurrences of 'Sons of the Buddha'. The first [result] is divided into two: first explaining the excellence of the counteragent, and second, from 'The bodhisattva thus...' below, explaining the excellence of leaving behind obstacles. Now, regarding the first, these are the three gates of liberation, also called the three samādhis. 'Samādhi' receives its name from its intrinsic essence; 'liberation' receives its designation in dependence on another. Because these three can lead to the liberation of nirvāṇa, they are called 'gates'. The text has two parts: first reiterating what preceded, and then directly revealing [the gates]. Now, the first part's intent extends to all five results, because through the preceding ten contemplations one attains the results of these three emptinesses and so forth. That is, by contemplating conditions with the three emptinesses one attains the first and third results; by contemplating conditions with the three compassions one attains the second and fourth results. Viewing the third in relation to the first, the first is the antidote and the third is what is accomplished. Viewing the fourth in relation to the second, the second is the cultivation and the fourth is firmness. The fifth result generally arises from both contemplations; alternatively, they arise successively: because of the antidote one leaves behind obstacles; leaving behind obstacles, one's practice is excellent; having the antidote, samādhi is excellent; samādhi being excellent, the mind is indestructible; the mind being indestructible, one attains sovereignty. Second, from 'knowing selflessness' below, it directly reveals the three emptinesses. Each of the three emptinesses has a specific presentation and a summary conclusion. In the first gate of emptiness, the specific presentation has three parts: the first three lines explain the emptiness of sentient beings; next, 'essential emptiness' explains the emptiness of phenomena—these two sentences above explain the emptiness of the essence of the two selves; third, 'absence of agent and receiver' reveals the emptiness of the function of the two selves: because their essence is empty, neither can create causes nor experience results. The concluding statement that they 'manifest before one' means that wisdom and its object merge into one. In the second gate of signlessness, there are also three parts: first, extinguishing obstacles, which is contemplating that all factors of existence are intrinsically extinguished. That is, if one enters the gate of emptiness without clinging to emptiness and without grasping the sign of emptiness, then the matter is already completed. If one sees phenomena as existing first and subsequently spoken of as empty, or if one grasps the sign of emptiness, this is not truly knowing emptiness; hence it is called an obstacle. Therefore, cultivating signlessness and realizing their intrinsic extinction, one does not grasp the obstacle of emptiness. Second, as for why one does not grasp: because one has attained the counteragent; that is, knowing that emptiness is also empty is called ultimate liberation. Third, since there is an antidote that counteracts what is to be counteracted, thoughts and conceptualizations do not operate; hence it says 'not the slightest sign of phenomena arises'. Subject and object being both tranquil, signlessness manifests before one. The third gate of wishlessness also has three marks: first, reliance, meaning that only by relying on the preceding entry into emptiness and signlessness does one attain wishlessness; second, its essence, which is the absence of any wish or seeking, not seeking the three realms and so forth; third, excellence, which is transforming sentient beings with great compassion, surpassing the two vehicles. Furthermore, the above three emptinesses universally take the true mark of all phenomena as their object, contemplating the world as identical to the mark of nirvāṇa; hence they also differ from the two vehicles. For the rest, see the explanation in the twenty-second fascicle of the Dazhidulun. In the second part, explaining the excellence of leaving behind obstacles, it first reiterates the previous cultivation, because through cultivation one attains freedom from them. First, leaving behind the three thoughts is what is abandoned by the gate of emptiness. Next, leaving behind thoughts of existence and non-existence is what is abandoned by the gate of signlessness, and also what is abandoned by the gate of wishlessness, because one does not see anything that can be sought. Having known the abandonment of obstacles, how is it excellent? In the sūtra, the three lines sequentially surpass the fifth and fourth stages, as well as the expedients of this stage. That is: in the fifth stage, with the deeply pure mind of the ten equalities, one departs from the pride of bodily purity of the fourth stage; here, by using profound emptiness to eradicate the two selves, this stage surpasses it. Second, in the fourth stage, through the factors of the path one counteracts the pride regarding the arising and passing away of correct absorptions in the third stage; here, using the contemplation of emptiness to leave behind agency and receipt, it surpasses it. Third, regarding the expedients of this stage, one previously only used the ten equalities to refute and reveal existence and non-existence; now, with the fulfillment of this stage, one uses profound signlessness to refute and dispel existence and non-existence, clearing away everything entirely; hence this stage surpasses it.