大方廣佛華嚴經疏 42.2

42.2

第三得勝行，中二：初明深行勝，對前彰出；二「佛子此地菩薩」下發起勝，對後彰入。前中亦是攝童真住。文中二：先結前生後，以入第八地是結前入位，生後深行為所依故。二「為深行」下正顯深行，先法、後喻。法中八句：初一總相，位行玄奧故。餘七別相：一難可知者，即難入深，正是對下彰出。二無差別者，同行深，與諸無漏淨地菩薩同故，如麥在麥聚故難知差別。三「離一切」下境界深，分齊殊絕故，由所取相離、能取相不現前故。復言離一切執著者，護此地一切所治障想故。四無量無邊，即修行深，自利無分量、利他無邊故。五一切等，明不退深，二乘不能壞其勝故。前句當相辨大，此句寄對以明。六離諸諠諍，即離障深，謂離功用障故。七寂滅現前，即對治現前深，以證真如為能治故一切寂滅。上七別中，相從束為三分，能離前地四種惱患，謂初三明此地境分殊絕，離第四微細想行過，謂求如來智猶未息等；次二明正行廣大，離前第三化生勤方便過，謂十無量等猶有勤故；後二明離障寂滅，離前二過：一離第二淨地勤方便過，即前修無功用日夜常修，及行住坐臥皆起道等；二離第一有行有間發過。此之四過，如《地持》說。《瑜伽》名四災患，義次亦同。第二喻中，文有三喻，從後次第喻前三段，為順治障從細至麁故，法中顯深故從麁至細。三中各有喻、合。今初，滅定喻，喻前離障。寂滅喻中，那含、羅漢心解脫人多能入之，九次第定當其第九，故云乃至。動心息者，謂所依六七心王已滅，能依心所憶想自亡。合中住不動地，合入滅定。「即捨」已下合動心止息。即捨一切功用行者，過所治故。得無功用法者，明得彼治法故。身口等息者，以得無功用法自然行故，即同前無所取著，離第一有行有間發過。住於報行者，文含二意：一亦成上示現得有功用行相違法，謂得無功用地故。此約教道，同前無所取著。二者謂善住阿賴耶識真如法中故，此約證道，同前入一切法如虛空性，即離第二淨地勤方便過。不同前地修無功用，故云報行。報行者，前地所修，報熟現前故。住真如者，以本識有二分：一妄染分，凡夫所住；二真淨分，此地所住。由住真如故，捨黎耶之名。又佛地單住真如，不云黎耶真如；今為有變易報在，是故雙舉，則黎耶言約異熟識，如來但名無垢識故。第二夢寤喻，喻前正行廣大。論云「示此行護彼過想者，離彼化生勤方便過故。」有正智想者，非無此地無功智故。如從夢寤，雖無夢想，非無寤想。但此行寂滅，故云所作皆息。合中，勇猛約心，精進約行，合上方便並是功用。「二行」已下出所息障。依內證清淨，生死涅槃二心不行，名二行不現。如彼寤時，此彼岸無依，外緣境界受用念想不行，故云相行不現，即離化生聖道等想。如彼寤時，人船俱無。合中見人墮河喻中，身自墮者，眾生病即菩薩病故。第三生梵天喻，喻境分殊絕。合中，初正合下地。心意識不現，合欲界心不現行也。所以不行者，得報行故。此離微細想行過故，論云「此說遠離勝」也。後「此菩薩」下舉勝況劣，謂佛等不順行世間。一分心等尚不行，況順行世間一分心耶？佛心等者，即七地求如來智心也。此中但況世間，亦應以大況小，大尚不行況小乘耶？則若世若出世、若人若法、若因若果、若智若斷，皆不行也。

The third [section] is obtaining supreme practice, which has two parts: first, explaining the supremacy of profound practice, showing its transcendence relative to what came before; second, from "Disciples of the Buddha, a bodhisattva of this stage" downward, the supremacy of inception, showing its entry relative to what follows. The former [section] also subsumes the station of youthfulness. In the text there are two [parts]: first, concluding what came before and introducing what follows, because entering the eighth stage concludes the previous entry into the stage and gives rise to the subsequent profound practice as that which it relies upon. Second, from "as for profound practice" downward, directly revealing the profound practice, first through doctrine and then through metaphors. In the doctrinal part there are eight clauses: the first is the general mark, because the practice of the stage is profound and abstruse. The remaining seven are specific marks: (1) "Difficult to know" means the profundity of being difficult to enter, which precisely shows its transcendence relative to what follows. (2) "Without distinction" is the profundity of shared practice; because it is the same as that of all bodhisattvas of the untainted, pure stages, it is difficult to distinguish, like wheat in a heap of wheat. (3) From "detached from all" downward is the profundity of the cognitive sphere: because the boundary is distinct and transcendent, the marks of the perceived are detached from and the marks of the perceiver do not manifest. Further, stating "detached from all attachments" is to guard against the conceptual thoughts of all obstacles to be cured at this stage. (4) "Immeasurable and boundless" is the profundity of cultivation: one's own benefit has no measure, and the benefit of others is boundless. (5) "All [śrāvakas]...", etc., clarifies the profundity of non-retrogression, because the two vehicles cannot destroy its supremacy. The preceding clause explains greatness in terms of its own mark; this clause clarifies it by way of contrast. (6) "Free from all clamour and disputation" is the profundity of leaving obstacles behind, meaning that one leaves behind the obstacle of effort. (7) "Quiescence manifests before one" is the profundity of the antidote manifesting before one, because by realizing tathatā as that which cures, all is quiescent. In the seven specific marks above, grouping them according to their characteristics yields three parts, which are able to leave behind the four kinds of vexing afflictions of the preceding stages: namely, the first three clarify that the sphere and demarcations of this stage are distinct and transcendent, leaving behind the fault of the fourth, subtle active thoughts—namely, that seeking the wisdom of the Tathāgata has not yet ceased, and so forth; the next two clarify that correct practice is vast, leaving behind the fault of the preceding third, diligent expedient means in transforming sentient beings—namely, that with respect to the ten immeasurables and so forth, there is still diligence; the last two clarify leaving obstacles behind and entering quiescence, leaving behind the previous two faults: first, leaving behind the fault of the second, diligent expedient means of the pure stage—namely, the previous cultivation of effortless activity day and night constantly, and giving rise to the path in walking, standing, sitting, and lying down; second, leaving behind the fault of the first, having activity with interruption. These four faults are as explained in the Bodhisattvabhūmi. The Yogācārabhūmi names them the four calamities, and their doctrinal sequence is also the same. In the second part on the metaphors, the text has three metaphors, which illustrate the preceding three sections in reverse sequence: to accord with curing obstacles from subtle to coarse, [they go in reverse,] whereas in the doctrinal exposition, to reveal profundity, it went from coarse to subtle. Each of the three has a metaphor and an application. Now, first, the metaphor of the cessation concentration illustrates the preceding leaving obstacles behind and quiescence. In the metaphor, anāgamins and arhats who are liberated in mind are mostly able to enter it; among the nine successive absorptions it corresponds to the ninth, hence it says "and even...". The ceasing of active mind means that the six and seven master minds upon which it depends have already ceased, and the conceptual thoughts of the dependent mental factors naturally vanish. In the application, abiding in the Immovable Stage corresponds to entering the cessation concentration. From "immediately abandons" downward corresponds to the settling and ceasing of the active mind. "Immediately abandons all practice with effort" is because it surpasses what is to be cured. "Attains the effortless dharma" clarifies the attainment of that curative dharma. The ceasing of bodily, verbal [actions], and so forth, is because by attaining the effortless dharma one acts spontaneously; this is the same as the previous non-attachment to anything perceived, leaving behind the first fault of having activity with interruption. "Abides in retribution practice" contains two meanings in the text: first, it also accomplishes the above showing of the dharma contrary to active effort, namely attaining the effortless stage. This is from the perspective of the teaching path, the same as the previous non-attachment to anything perceived. Second, it means skillfully abiding in the tathatā-dharma of the ālayavijñāna; this is from the perspective of the realized path, the same as the previous entering the nature of all dharmas as like space, which leaves behind the fault of the second, diligent expedient means of the pure stage. Unlike the previous stage's cultivation of effortlessness, it is called retribution practice. "Retribution practice" means that what was cultivated in the previous stages has ripened as retribution and manifests before one. "Abiding in tathatā" is because the fundamental consciousness has two parts: first, the deluded and defiled part, where ordinary beings abide; second, the true and pure part, where this stage abides. Because of abiding in tathatā, the name "ālaya" is abandoned. Furthermore, the Buddha stage abides solely in tathatā, not speaking of "ālaya-tathatā"; here, because there is still the retribution of transformation remaining, both are mentioned together; thus the word "ālaya" refers to the ripening consciousness (vipākavijñāna), for the Tathāgata is solely named the undefiled consciousness (amalavijñāna). Second, the metaphor of waking from a dream illustrates the vastness of the preceding correct practice. The commentary states: "Showing that this practice guards against conceptual thoughts of those faults is because it leaves behind the fault of diligent expedient means in transforming sentient beings." "Having the thought of correct wisdom" does not mean there is no effortless wisdom at this stage. It is like waking from a dream: although there are no dream thoughts, it is not that there are no waking thoughts. It is only that this practice is quiescent, hence it says "all undertakings cease." In the application, "courageous" relates to mind, and "energetic" relates to practice; these correspond to the expedient means above, all of which are effort. From "two practices" downward, the obstacles that are stilled are identified. Relying on internal pure realization, the two minds of saṃsāra and nirvāṇa do not operate; this is called the non-manifestation of the two practices. Just as upon waking there is no reliance on this shore or the other shore, external objective spheres, their enjoyment, and conceptual thoughts do not operate; hence it says the activity of marks does not manifest, which means leaving behind thoughts of transforming beings, the noble path, and so forth. Just as when awake, both person and boat are absent. In the application, regarding the metaphor of seeing a person fall into a river, one's own body falling is because the illness of sentient beings is the illness of the bodhisattva. Third, the metaphor of being born in the Brahmā heaven illustrates the distinct transcendence of the sphere. In the application, the first directly matches the lower stages. The non-manifestation of citta, manas, and vijñāna corresponds to the non-operation of the desire realm mind. Why it does not operate is because one has attained retribution practice. This is because one leaves behind the fault of subtle active thoughts, hence the commentary states: "This speaks of the supremacy of distant detachment." Later, from "this bodhisattva" downward, the superior is adduced to illustrate the inferior: namely, if even one part of the mind that does not accord with the world, such as that of a buddha, does not operate, how much less could the mind of that part that accords with the world? "The mind of a buddha and so forth" is the mind seeking the wisdom of the Tathāgata at the seventh stage. Here it only illustrates by the world, but one should also illustrate the small by the great: if the great does not operate, how much less the Hīnayāna? Thus, whether worldly or transworldly, whether persons or dharmas, whether causes or fruits, whether wisdom or abandonment—none of them operate.