大方廣佛華嚴經疏 41.3

41.3

第二正說分，中二：先行、後果。行中有五種相差別：一樂無作行對治差別、二彼障對治差別、三雙行勝差別、四前上地勝差別、五彼果差別。五中，初一是趣地方便，即當入心；餘四為住出心在果。又住中，初一即初住地、次一正住地、次一說雖在後義該始終、後一地滿。初言樂無作者，樂著般若觀空故，即細相現行障，此地隨有不著為能對治；二謂向雖能治前地樂空之心，以其有量有功用，即復是障故，修無量無功用行以為對治；三垢障既盡故，止觀雙行；四明此地功用過前六地、勝後三地，上即後也；五由地滿故，說雙行果。今初分中有四：初結前標後、二「何等」下徵顯其相、三「菩薩以如是」下結行功能、四「入已」下彰其分齊。今初，具足六地行已，即是結前義含所治無相行故。以般若無相行滿，於此生著非增上行故。次「欲入」下明其標後。十種方便即是能治，謂前樂無作不名方便，不能起增上行非殊勝道。今以十種不捨眾生法無我智以為能治，治前樂心，名方便慧，便能攝取增上行故，名起殊勝道。是則即有修空故不住空，是空中方便慧；即空涉有故不住有，是有中殊勝道。道即行也，所行殊勝故名增上。於何增上？謂前所寄世出世中即空，故勝於世間；即能涉有，故勝出世間。前六地中雖亦修悲不住於無，而在寂不能、出空方作，故不得方便殊勝之名；雖行空行有而多著空，但名樂無作治。二徵顯中，所以勝行得增上無勝者，由下十義故。義各二句，皆上句觀空、下句涉有。上句得下句，即成空中方便慧；下句得上句，即成有中殊勝行。不滯空有，並致雖言。論主攝十為四種功德，謂前三各一、後七為一故。一初句即護惡行因事。菩薩惡行有其二種：一不樂利樂、二起愛見。今由上句故無愛見，由下句故能利樂。若二中互闕皆有惡行，今由二句護之，為無愛見之悲因事。二即財及身勝因事。由供佛故，獲財及身。由得平等故，二事皆勝，勝財則隨物所須、勝身隨意取其何類。三護善根因事。善根即勤集福德為菩提資糧，今以即空智而集，是得彼勝因增上，令所集功德法皆成增上波羅蜜行，名之為護。雖有慈悲，但是增上意樂故。三皆自利、後七同是利他，合為第四攝眾生因事，即為七種：初一隨物受生、次二化令離障、後四攝令住善。初中願力受生，為作眾生上首，故須莊嚴三界。但是願生，非由業惑，故云遠離。二說對治故。謂示起煩惱，欲令治斷而知性寂，方為第一義治，令見常自寂故。三為滅智障故。障有四種，如五地隨世智中說，令隨眾生心作書論等無量事業而為能治。四於大法眾會集故。為物起嚴土行。此明依報，下三明正報三輪益物。五即身業。無身現身者，令生五福，謂見聞親近供養修行故。自身無身，同佛法身故。下二亦然。六即口業，轉法輪故。七即意業，於無長短中隨問善釋，記三世事，起三世行故。第三總結勝能中，論釋云「此十種發起殊勝行，共對攝取、對治攝取者，皆上下二句相對，名為共對。由此上下各能對治，皆上句治凡、下句治小，隨治不同，義如前說。由二攝取，名殊勝行，對治前障。」四彰分齊者，明無相無間故。無相地名從此而立。此亦即攝前不退住，不同前六，前六得住地已捨入地心，以修解入，非以行入。此以行入故，常行不捨，名不退住。

The second section, the formal exposition, has two parts: first the practice, and then the fruit. Within the practice there are five distinctions of marks: 1. the distinction of the antidote to the practice of delighting in inactivity; 2. the distinction of the antidote to its obstacles; 3. the superior distinction of dual practice; 4. the superior distinction over the preceding and higher stages; 5. the distinction of its fruit. Among the five, the first is the skillful means of heading toward the stage, which corresponds to the mind of entering [the stage]; the remaining four are the mind of abiding, the mind of emerging, and the fruit. Furthermore, within abiding, the first is the initial abiding in the stage, the next is formally abiding in the stage, the next, though spoken of later, extends in meaning from beginning to end, and the last is the fulfillment of the stage. First, 'delighting in inactivity' means passionately delighting in the contemplation of emptiness through prajñā; this is precisely the obstacle of the active manifestation of subtle signs. In this stage, not clinging to whatever exists serves as the antidote. Second, although one was previously able to counteract the mind of the preceding stage that delighted in emptiness, because it still possessed measure and effort it was still an obstacle; thus, one cultivates immeasurable and effortless practice as an antidote. Third, since the defiling obstacles are exhausted, calming and insight (śamatha and vipaśyanā) are practiced in tandem. Fourth, it explains that the effort of this stage surpasses the preceding six stages and is superior to the subsequent three stages ('higher' means the subsequent ones). Fifth, because the stage is fulfilled, it explains the fruit of dual practice. Now, in the first division there are four parts: 1. concluding the preceding and introducing the subsequent; 2. from 'What are...' downward, interrogating and revealing its marks; 3. from 'The bodhisattva with such...' downward, concluding the functions of the practice; 4. from 'Having entered...' downward, displaying its scope. Now, in the first: having fulfilled the practices of the six stages concludes the preceding, its meaning implicitly containing the signless practice that is to be counteracted. This is because when the signless practice of prajñā is fulfilled, developing attachment to it is not an exalted practice. Next, from 'wishing to enter' downward explains the introduction of the subsequent. The ten kinds of skillful means are precisely the antidotes; that is, the previous delight in inactivity is not called skillful means, as it cannot give rise to exalted practices and is not the superior path. Now, taking the wisdom of the non-self of dharmas that does not abandon sentient beings in ten ways as the antidote, it counteracts the previous delighting mind; this is called the wisdom of skillful means, which can then grasp exalted practices, and hence is called giving rise to the superior path. Thus, cultivating emptiness without abiding in emptiness is the wisdom of skillful means within emptiness; engaging in existence through emptiness without abiding in existence is the superior path within existence. 'Path' is practice; because the practice traversed is superior, it is called 'exalted'. In what is it exalted? That is, in the mundane and supramundane assigned previously, being empty makes it superior to the mundane; being able to engage in existence makes it superior to the supramundane. In the previous six stages, although they also cultivated compassion and did not abide in nothingness, they were unable to do so while in quiescence, acting only when emerging from emptiness; hence they did not attain the name of superior skillful means. Although practicing both emptiness and existence, they mostly clung to emptiness, which was only termed the antidote of delighting in inactivity. Second, within interrogating and revealing: the reason the superior practice attains being exalted and unsurpassed is due to the ten meanings below. Each meaning has two clauses: the upper clause contemplates emptiness, and the lower clause engages in existence. When the upper clause attains the lower clause, it becomes the wisdom of skillful means within emptiness; when the lower clause attains the upper clause, it becomes the superior practice within existence. Not stagnating in either emptiness or existence, both employ the word 'although'. The treatise master [Vasubandhu] subsumes the ten into four kinds of merits: the first three are each one, and the latter seven form one. 1. The first clause is the circumstance of the cause protecting against bad actions. Bodhisattvas have two kinds of bad actions: first, not delighting in benefiting and giving joy; second, giving rise to views based on craving. Now, due to the upper clause there are no views based on craving, and due to the lower clause one is able to benefit and give joy. If either of the two is lacking, there are bad actions; now, protecting against them through the two clauses constitutes the circumstance of the cause of compassion free from views based on craving. 2. The circumstance of the cause of superior wealth and body. Due to making offerings to the Buddha, one obtains wealth and body. Due to attaining equality, both circumstances are superior: superior wealth accords with what beings need, and a superior body assumes whatever category is wished. 3. The circumstance of the cause protecting wholesome roots (kuśala-mūla). Wholesome roots mean diligently accumulating merit as provisions for bodhi; now, accumulating them with the wisdom that is identical with emptiness attains the exaltedness of that superior cause, causing all the accumulated qualities and dharmas to become exalted pāramitā practices, which is termed 'protecting'. Although possessing loving-kindness and compassion, these are merely exalted aspirations. These three are all for one's own benefit; the latter seven are collectively for the benefit of others, united as the fourth: the circumstance of the cause of gathering sentient beings, which consists of seven kinds: the first is taking birth according to beings; the next two are transforming them to make them leave obstacles; the latter four are gathering them to make them abide in goodness. Within the first, taking birth through the power of vows is to serve as the leader of sentient beings, so one must adorn the three realms. It is merely birth through vows, not through karma and afflictions; hence it is called 'leaving far behind'. Second, explaining the antidote: demonstrating the arising of afflictions, wishing to make them counteract and sever them while knowing their nature is quiescent, only then is it the ultimate antidote, causing them to see that they are constantly and naturally quiescent. Third, to extinguish cognitive obstacles (jñeyāvaraṇa): there are four kinds of obstacles, as explained in the worldly wisdom of the fifth stage, causing one to perform immeasurable activities such as composing texts and treatises according to the minds of sentient beings to serve as the antidote. Fourth, gathering assemblies for the great Dharma: giving rise to the practice of purifying lands for the sake of beings. This clarifies the environmental retribution (yibao); the three below clarify the direct retribution (zhengbao) of the three wheels benefiting beings. Fifth is bodily karma: manifesting a body where there is no body causes them to generate five blessings, namely seeing, hearing, approaching, making offerings, and practicing. One's own body has no body, being identical with the Buddha's dharmakāya. The two below are also like this. Sixth is verbal karma, turning the wheel of the Dharma. Seventh is mental karma: within the absence of long or short, skillfully explaining according to questions, prophesying matters of the three periods of time, and giving rise to practices of the three periods of time. Third, in concluding the superior functions: the treatise commentary says, 'These ten kinds of initiating superior practices are mutually paired graspings and antidote graspings.' That is, the upper and lower clauses are paired against each other, hence called 'mutually paired'. Because each of these upper and lower clauses can serve as an antidote, the upper clauses counteract ordinary beings and the lower clauses counteract the lesser [vehicles]; according to the different antidotes, the meaning is as explained above. 'Due to the two graspings, they are called superior practices, counteracting the preceding obstacles.' Fourth, displaying the scope clarifies signlessness without interruption. The name of the Signless Stage is established from this. This also subsumes the preceding non-retrogressing abiding; it is unlike the preceding six, where upon attaining the abiding stage one abandons the mind of entering the stage, entering through cultivation and understanding, not entering through practice. Here, because one enters through practice, constantly practicing without abandoning, it is called non-retrogressing abiding.