大方廣佛華嚴經疏 41.11

41.11

第四「解脫月」下明得勝行。於中二：先得寂滅勝行，在定不住故，即方便智也；二「佛子此菩薩」下得發起勝，即起殊勝行。前中，先問、後答。答中，先明得法分齊。六地入深緣起之實際，未念念入者有出觀故。後「今住」下辨勝過劣，於中有法、喻、合。法中，先正明得而不證；後「此菩薩」下出不證所以，以得方便，即寂起用故、成不思議三業故，能不起滅定現諸威儀。喻云善巧力者，知行船法，知水相故。準《大品經》，未善巧前亦有其喻，方便未成入水便敗故。合云波羅蜜船，即般若等也。以願力者，是方便不捨有因。二明發起勝行中，亦是上來已攝無著行，此下攝平等隨順一切眾生迴向。且依發起勝行，文分為二：初牒前標後。由得滅定三昧，不作證智，故成後大方便也；後「雖示」下正顯勝行。經有十句，論為八種共對治攝，謂後三為一故。能治所治二行共俱，互相攝故，如示生死為所治，以恒住涅槃為能治。能治攝於所治，則不為生死所染。亦得以涅槃為所治，示現生死為能治。能治攝於所治，而不證於涅槃。他皆倣此。八中，初一為總，故云生死涅槃。論云「一起功德行，謂入生死為福業事故。」《淨名》云「生死畏中當依如來功德之力。不入生死海，不得無價寶珠，何有功德。」二上首攝餘行。謂既示生死，必為上首，攝眷屬故。三願取有行，非業所拘故，處而不染。四家不斷行，謂雖言不染，而示有妻子，名家不斷。雖然不燒者，示有常修梵行故。唯此一句，具空中方便慧、有中殊勝行。上下皆應倣此，從略故無。五者入行，謂非獨化凡，亦轉二乘入佛慧故。六資生行，謂雖知五欲即道含攝佛法，而飲食資身睡夢資神皆順五欲、十軍，是魔境界。七退行，謂示老病死衰退，即四魔等法。不行其因，名超魔道。八者轉行，謂初四化凡、次一化小、次二化魔。今由自行不染，故轉凡之惑，令絕其因。此有三種：一見貪轉，外道著諸見故，如佛示學二仙，令彼轉捨諸見著故。二障礙轉，如佛示學書算等。三所有下貪轉，如佛處於王宮不生染著。

Fourth, below "Vimukticandra...", explains attaining superior practice. Within this there are two: first, attaining the superior practice of quiescence, not abiding while in concentration, which is expedient wisdom; second, below "Disciple of the Buddha, this bodhisattva...", attaining the superiority of instigation, which is giving rise to superior practice. In the first, there is first the question and then the answer. In the answer, it first explains the extent of attaining the Dharma. The sixth ground enters the reality-limit of profound dependent origination, but has not entered it from thought to thought, because there is emergence from contemplation. Later, below "Now abiding...", distinguishes the superior from the inferior, containing doctrine, metaphor, and application. In the doctrine, it first directly explains attaining without realizing; later, below "this bodhisattva...", gives the reason for not realizing: because he has attained expedients, giving rise to function from quiescence, and because he accomplishes inconceivable three karmas, he is able, without rising from the absorption of cessation, to manifest all postures. The metaphor says "skillful power," meaning knowing the rules of navigating a boat and knowing the characteristics of water. According to the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, there is also a metaphor before skillfulness: because expedients are not yet perfected, upon entering the water one is wrecked. The application says "the boat of pāramitās," which is prajñā and so forth. "By the power of vows" is the cause of expedients not abandoning existence. Second, in explaining the arising of superior practice, it also encompasses the practice of non-attachment from above, and below this encompasses the dedication of equally according with all sentient beings. Following the arising of superior practice, the text divides into two: first, reiterating what precedes to indicate what follows: because of attaining the samādhi of the absorption of cessation and not making it realization-wisdom, he accomplishes the subsequent great expedients; later, below "Although demonstrating...", directly shows the superior practice. The sūtra has ten phrases, which the treatise subsumes into eight kinds of mutual counteractions, taking the last three as one. The two practices of the antidote and the remedied occur together and mutually embrace each other: for instance, manifesting saṃsāra is that which is remedied, and constantly abiding in nirvāṇa is the antidote. When the antidote embraces that which is remedied, one is not defiled by saṃsāra. One may also take nirvāṇa as that which is remedied and manifesting saṃsāra as the antidote: when the antidote embraces that which is remedied, one does not realize nirvāṇa. The others follow this pattern. Among the eight, the first is general, hence it speaks of saṃsāra and nirvāṇa. The treatise says: "First, the practice of generating merit, meaning that entering saṃsāra is for the sake of meritorious activities." The Vimalakīrtinirdeśa says: "In the fear of saṃsāra, one should rely on the power of the Tathāgata's merit. If one does not enter the ocean of saṃsāra, one cannot obtain the priceless wish-fulfilling jewel; how could there be merit?" Second, the practice of being a leader embracing others: having demonstrated saṃsāra, one must act as a leader to embrace retinue. Third, the practice of taking up existence by vows: not bound by karma, one dwells in it without defilement. Fourth, the practice of not severing the household: although said to be undefiled, one shows having a wife and children, called not severing the household. Although "not burned," it shows constantly cultivating pure conduct (brahmacarya). This phrase alone possesses expedient wisdom within emptiness and superior practice within existence. The sections above and below should all follow this; it is omitted here for brevity. Fifth, the practice of entry: not only transforming ordinary people, but also turning the two vehicles to enter the Buddha's wisdom. Sixth, the practice of requisites of life: although knowing that the five desires are the Path and encompass the Buddha-Dharma, food and drink sustain the body and sleep sustains the spirit, all according with the five desires and the ten armies, which are the realm of Māra. Seventh, the practice of decline: demonstrating old age, sickness, death, and decline, which are the dharmas of the four Māras and so forth. Not enacting their causes is called transcending the path of Māra. Eighth, the practice of transformation: the first four transform ordinary beings, the next one transforms the lesser [vehicle], and the next two transform Māra. Now, by one's own practice being undefiled, one transforms the delusions of ordinary beings, causing them to cut off their causes. This has three kinds: first, transforming view-attachment: non-Buddhists cling to views, just as the Buddha showed studying under the two ṛṣis to cause them to turn and abandon attachment to views; second, transforming obstacles, just as the Buddha showed learning writing, mathematics, and so forth; third, transforming craving below "all", just as the Buddha dwelt in the royal palace without giving rise to defiling attachment.