大方廣佛華嚴經疏 41.2

41.2

第七遠行地。所以來者，已說緣起相應慧住，寄於緣覺；次說有加行有功用無相住，寄菩薩地，故次來也。《瑜伽》云「前地雖能多住無相作意，而未能令無相作意無間無缺，多修習住為令滿故，次有此來。」又前功用未滿，今令滿故。言遠行者，通有四義。《成唯識》云「至無相住功用後邊，出過世間二乘道故。」此有三義，同於本分，已如前釋。《解深密》云「能遠證入無缺無間無相作意，與清淨地共相隣接，故名遠行。」此有二義：初義即三中無相，揀異前地，云無間缺；後義由隣後地，即能遠去故。故下經云「二界中間此能過故。」亦是前行、後遠。《攝大乘》云至功用行最後邊者，但是一義。世親釋云「雖一切相不能動搖，而於無相猶名有行者，此解功用之言，謂起功用住無相故。」《金光明經》同《深密》初義，《莊嚴論》中同《深密》後義。雖有四義，然通有二義立遠行名：一從前遠來至功用邊、二此功用行邊能遠去後位故。《十住論》云「去三界遠，近法王位，故名遠地。」《仁王》名遠達地者，亦通二義。然其能遠去行，正是無相故。所離障離細相現行障，謂六地執生滅細相現行故。此生滅相即是二愚：一細相現行愚，謂執有緣生流轉細生相故；二純作意求無相愚，即執有細還滅相故。以純作意於無相勤求，未能空中起有勝行，至此地中方能斷之。以常在無相故不執生，更不作意勤求無相，故能證得法無差別真如，以了種種教法同真無相故，以能空中起有勝行故成方便度，二行雙行乃至亦得無相之果。故知以純無相不礙起行，為此地別義。次正釋文，亦有三分：初讚請中有十二頌，前十讚、後二請。前中分四：初二天眾讚說主；次一天主光雲供佛，表智契法身故；三有一頌天眾慶聞；四有六頌天女樂音讚佛。於中，初一顯聲因緣、餘五正顯讚詞。於中，初四讚寂用無礙；後一明起用所由，即悲智無礙將說雙行，故承力讚此。後請可知。

The seventh [stage] is the Far-Reaching Stage. As for why it follows next: having already explained the abiding in wisdom that accords with dependent origination (pratītyasamutpāda) by assigning it to the pratyekabuddha, it next explains the signless abiding possessing preparation and effort by assigning it to the bodhisattva stage; hence it follows next. The Yogācārabhūmi says: 'Although the preceding stage was largely able to abide in signless attention (manaskāra), it was not yet able to make signless attention uninterrupted and unblemished; it largely practiced abiding [therein], and in order to bring this to fulfillment, this [stage] follows next.' Furthermore, the effort of the preceding [stage] was not yet complete, and now it is brought to fulfillment. As for the term 'Far-Reaching' (dūraṅgamā), generally speaking it has four meanings. The Cheng weishi lun says: 'Reaching the far limit of the effort of abiding in the signless, it transcends the mundane path and the path of the two vehicles.' Here there are three meanings, identical with the fundamental aspect, as already explained above. The Saṃdhinirmocana says: 'Because one is able to remotely realize and enter into signless attention that is unblemished and uninterrupted, and borders upon the pure stages, it is named "Far-Reaching".' Here there are two meanings: the first meaning is the signless among the three [features], which distinguishes it from the previous stage by speaking of being uninterrupted and unblemished; the second meaning is that because it borders upon the subsequent stages, one is able to go far. Hence the sūtra below says: 'Because between the two realms this [stage] can cross over.' It also refers to the preceding traversing and the subsequent distance. When the Mahāyānasaṃgraha speaks of 'reaching the furthest limit of the practice of effort', this is only one meaning. Vasubandhu's commentary states: 'Although all signs cannot shake it, regarding the signless it is still termed having activity—this explains the word "effort", meaning that one gives rise to effort to abide in the signless.' The Suvarṇaprabhāsa Sūtra accords with the first meaning of the Saṃdhinirmocana, and the Mahāyānasūtrālaṃkāra accords with the second meaning of the Saṃdhinirmocana. Although there are four meanings, yet generally speaking the name 'Far-Reaching' is established with two meanings: first, coming from afar in the past to reach the limit of effort; second, from this limit of the practice of effort, one is able to go far into the subsequent stations. The Daśabhūmika-vibhāṣā says: 'Because it is far from the three realms and close to the station of the Dharma King, it is called the Far Stage.' That the Renwang [jing] names it the 'Far-Reaching Attainment Stage' also encompasses these two meanings. Furthermore, that practice which is able to go far is precisely the signless. The obstacle abandoned is the obstacle of the active manifestation of subtle signs; that is to say, on the sixth stage one clings to the active manifestation of subtle signs of arising and ceasing. These signs of arising and ceasing are precisely two kinds of delusion: first, the delusion of the active manifestation of subtle signs, meaning clinging to the subtle signs of arising of conditioned origination and saṃsāric transmigration; second, the delusion of seeking the signless with pure attention, which is clinging to subtle signs of cessation. Because one diligently seeks the signless with pure attention, one is not yet able to give rise to superior practices of existence within emptiness; only upon reaching this stage is one able to sever it. Because one is constantly in the signless, one does not cling to arising, and furthermore one does not apply attention to diligently seek the signless; hence one is able to realize the tathatā of non-differentiation of dharmas, because one understands that diverse teachings are identical with the true signlessness. Because one is able to give rise to superior practices of existence within emptiness, one completes the pāramitā of skillful means (upāya); the dual practices are carried out in tandem, and one even attains the fruit of the signless. Therefore, we know that pure signlessness not obstructing the arising of practice is the distinctive meaning of this stage. Next, in the formal explanation of the text, there are also three parts: first, in the praise and request there are twelve verses: the first ten praise, and the latter two request. In the former part, there are four divisions: first, two [verses] where the assembly of devas praises the presiding teacher; second, one [verse] where the lord of devas makes an offering to the Buddha with clouds of light, signifying that wisdom accords with the dharmakāya; third, there is one verse where the assembly of devas rejoices at hearing [the teaching]; fourth, there are six verses where the music of the devanāgarīs praises the Buddha. Therein, the first one reveals the causes and conditions of the sound; the remaining five formally reveal the words of praise. Among those, the first four praise the non-obstruction of quiescence and function; the last one explains the source from which function arises, which is the non-obstruction of compassion and wisdom about to expound dual practice, and hence, receiving empowerment, they praise this. The subsequent request can be understood.