大方廣佛華嚴經疏 44.9

44.9

大文第四「佛子菩薩住此法雲」下明入大盡分。於中有五種大：一智大、二解脫大、三三昧大、四陀羅尼大、五神通大。此五依五種義：一依正覺實智義，離智障故；二依心自在義，離煩惱障故；三依發心即成就一切事義，意定力故；四依一切世間隨利益眾生義，意能遍持、口能遍隨故；五依堪能度眾生義，身及諸通廣能運故。前二自利，後三利他。文中三：前二別明、後三合例。今初智大，分二：先別明、後總結。今初，有七種智：一集智大、二應化智大、三加持智大、四入微細智大、五密處智大、六入劫智大、七入道智大，此七展轉相生。今初集智，依能斷疑力，了法緣集故。文中先別明、後「舉要」下總結。前中有二十集，皆明因緣集，然通真妄及與和合，故有三分：一染分、二淨分、三滅分。在文六重：一唯染，謂初四，及眾生集、諸見煩惱集。二唯淨，謂聲聞已下諸集。三唯滅，謂虛空。四淨染合說，謂識及有為世界成壞。五淨滅合說，謂無為及涅槃，擇滅無為為淨，非擇滅為滅，性淨涅槃稱滅，餘三涅槃為淨。六通染淨滅，謂法界，故論云「隨所正不正，以法界通善不善及無為故。」而論諸句皆有隨所言者，隨何等差別皆能知故。第二「佛子」下明應化智，中三：初牒前起後，以依前緣集智身起化用故，故論云「依彼身起力」；次「如實」下正顯；後「如是」下總結。別中十句：初三眾生世間自在化，化起眾生善惡業及利鈍使，令眾生見似真造作故；次一句器世間自在化；次五智正覺世間自在化，三乘正覺故。一法界化，為三乘所說法行；餘四化為三乘人及果。後一通三世間，有情有分別、器無分別，智正覺通上二也。第三「又如實知佛持」下加持智。論云「依如是如是轉行力」，謂依彼應化常化不絕，為加持行。其事非一，重言如是。有十一句：初三不斷三寶是境界持、餘八是行持。於中，初二逆行。勝熱炙身無厭行，虐婆須染欲，遍行處邪，皆其事也。後六順行，前四起因行。時謂起因之時，願等因體。後二得果在時。時謂長劫，智即果體，謂一切智智故。第四「又如實知諸佛」下微細智。謂知佛化用微細自在故。論云「依彼應化加持善集不二作故。」謂依前應化等三智合為不二之智，作此微細化用故。隨一事即具前三。非但八相，一具餘七，文並可知。第五「又入」下密處智。依護根未熟眾生，不令驚怖故，現麁隱細而祕密俱成。初三即總顯三密。次三別顯起化密，一意知化時；二口與其記，謂懈怠者遲記、怯退者速記。或引實行聲聞，與應化者記。又昔但記菩薩，則於聲聞記為祕密，隨機隱顯。後攝眾生密，論經云攝伏，謂攝受折伏，皆通身口。次一教密，約實則無三說三，三即為密，但為化菩薩故；約機非一說一，一亦為密。後三約所知明密，知根種種、知業萬差、知逆順行，皆得菩提，故為密也。第六「又知」下入劫智。依命行加持，捨自在意。謂劫時遷流，名為命行。一攝一切，名曰加持。一入一切，名之為捨，以廢己隨他故。劫隨心轉，名為自在，亦十世隔法異成門也。以得不思議解脫，不見長短，一多大小互相即入等，並如〈發心品〉。第七「又知如來」下入道智。論云「依對治意說。謂遍入諸道，若逆若順皆為對治，無非入道。」此約知凡夫道。若約知化凡夫道，即此逆順等便是佛道。別中有十四句：初句總入所化，謂毛道凡夫隨風不定故，論經云「入凡夫道」，論云「依凡夫地」。餘句別顯所化，略有三種：一依我慢行者，令入微塵智，觀破摶聚唯塵無我故。二依信求生天者，入淨國土，過於所信故。餘皆依覺觀者，於中初句起覺觀身，次二句正顯覺觀心行差別，次句明所覺境。上四即所化之覺觀。次四句能化之行，初句總顯遍行故，次二隨宜若逆若順，後句若深若淺。後四句化令入三乘果。第二「佛子一切」下總結。前七皆佛之智，菩薩能入，故名智大。

Fourth in the major section, from "Sons of the Buddha, when the bodhisattva abides in this Cloud of the Dharma" below, explains the entering the greatness of the ultimate stage. In this there are five kinds of greatness: first, greatness of wisdom; second, greatness of liberation; third, greatness of samādhi; fourth, greatness of dhāraṇī; fifth, greatness of spiritual powers. These five are based on five kinds of meanings: first, based on the meaning of the real wisdom of sambodhi, because it is free from the cognitive obscuration; second, based on the meaning of mental mastery, because it is free from the afflictive obscuration; third, based on the meaning of accomplishing all affairs as soon as the mind is aroused, due to the power of mental concentration; fourth, based on the meaning of benefiting sentient beings everywhere in all worlds, because the mind can universally preserve and the mouth can universally adapt; fifth, based on the meaning of being competent to deliver sentient beings, because the body and various supernormal powers can widely transport [them]. The first two are self-benefit, and the latter three are benefiting others. In the text there are three [parts]: the first two are explained separately, and the latter three are analogously grouped together. Now, the first, the greatness of wisdom, divides into two: first, an individual explanation; second, a general conclusion. In the first part, there are seven kinds of wisdom: 1. Greatness of the wisdom of origination; 2. Greatness of the wisdom of adaptive manifestation; 3. Greatness of the wisdom of adhiṣṭhāna; 4. Greatness of the wisdom of entering the subtle; 5. Greatness of the wisdom of secret places; 6. Greatness of the wisdom of entering kalpas; 7. Greatness of the wisdom of entering paths. These seven mutually give rise to one another. Now the first, the wisdom of origination, is based on the power to sever doubts, because it comprehends the conditioned origination of phenomena. In the text, first there is an individual explanation, and afterwards, from "In short" below, a general conclusion. In the former part there are twenty originations, all of which explain origination through causes and conditions; yet they extend to the true, the false, and their combination, and thus have three divisions: 1. Defiled division; 2. Pure division; 3. Ceased division. In the text there are six tiers: 1. Exclusively defiled, which refers to the first four, as well as the origination of sentient beings and the origination of views and afflictions. 2. Exclusively pure, which refers to the various originations from śrāvakas on down. 3. Exclusively ceased, which refers to empty space. 4. Pure and defiled combined, which refers to consciousness and the formation and disintegration of conditioned worlds. 5. Pure and ceased combined, which refers to the unconditioned and nirvāṇa: analytical cessation unconditioned is pure, non-analytical cessation is ceased; naturally pure nirvāṇa is called ceased, and the remaining three nirvāṇas are pure. 6. Extending to defiled, pure, and ceased, which refers to the dharmadhātu; therefore the treatise says, "According to whatever is right or unrighteous, because the dharmadhātu extends to the wholesome, unwholesome, and unconditioned." The reason why various phrases in the treatise contain the words "according to whatever" is that whatever the distinction may be, all can be known. Second, from "Sons of the Buddha" below explains the wisdom of adaptive manifestation, within which there are three [parts]: first, it recapitulates what came before to introduce what follows, because based on the body of the previous wisdom of conditioned origination, adaptive functions are generated, wherefore the treatise says, "based on the power generated from that body"; next, from "truly" below, it directly shows [it]; afterwards, from "in this way" below, it concludes generally. In the detailed part there are ten phrases: the first three are mastery of manifestation regarding the world of sentient beings, adaptively bringing forth the wholesome and unwholesome karmas of sentient beings as well as their sharp and dull afflictive drives, causing sentient beings to see what resembles real production; the next one phrase is mastery of manifestation regarding the receptacle world; the next five are mastery of manifestation regarding the world of the sambodhi of wisdom, because it is the sambodhi of the three vehicles: one is the manifestation of the dharmadhātu, which is the practice of the Dharma expounded for the three vehicles, and the remaining four are manifestations as the persons and fruits of the three vehicles; the last one extends to the three worlds: sentient beings have discrimination, the receptacle world has no discrimination, and the sambodhi of wisdom extends to both of the above. Third, from "Further, he truly knows the Buddha's sustaining" below is the wisdom of adhiṣṭhāna. The treatise says, "Based on the power of such and such revolving practices," which means that based on those adaptive manifestations, constantly transforming without interruption constitutes the practice of adhiṣṭhāna. Its matters are not singular, hence repeating the words "such and such." There are eleven phrases: the first three, not interrupting the Triratna, are adhiṣṭhāna of the objective realm; the remaining eight are adhiṣṭhāna of practice. Among these, the first two are adverse practices. The ascetic burning his body with extreme heat without satiety, Vasumitrā's defiling desires, and the heretic entering all places are all instances of this. The latter six are conforming practices. The first four bring about causal practices. "Time" refers to the time of initiating causes; aspirations and the like are the substance of the causes. The latter two concern the attainment of the fruit in time. "Time" refers to the long kalpas; wisdom is the substance of the fruit, meaning the wisdom of all modes. Fourth, from "Further, he truly knows the Buddhas'" below is the subtle wisdom. This means knowing the subtlety and mastery of the Buddha's adaptive functions. The treatise says, "Based on the non-dual activity of those adaptive manifestations, adhiṣṭhāna, and good originations." This means that based on combining the previous three wisdoms of adaptive manifestation and the rest into a non-dual wisdom, one performs these subtle adaptive functions. In accord with any single affair, it fully possesses the previous three. Not only do the eight phases have one possessing the remaining seven, the text can be understood accordingly. Fifth, from "Further, entering" below is the wisdom of secret places. Based on protecting sentient beings whose faculties are not yet mature so that they are not terrified, coarse forms are manifested while the subtle is concealed, and both secrets are accomplished. The first three generally reveal the three secrets. The next three individually reveal the secrets of generating transformations: 1. Mentally knowing the time of conversion; 2. Orally conferring prophecies upon them, meaning conferring prophecies late to the indolent and conferring prophecies quickly to the timid and regressing; alternatively, leading actual-practice śrāvakas and giving prophecies to transformed ones. Furthermore, formerly prophecies were conferred only on bodhisattvas, so prophecies for śrāvakas were secrets, concealed or revealed according to their capacity. The latter [aspect] is the secret of gathering sentient beings; the sūtra of the treatise says "subduing," which means gathering and subduing, both of which apply to body and speech. The next one is the secret of the teaching: in terms of reality, where there are no three [vehicles] he speaks of three, so the three are secret, solely for the sake of transforming bodhisattvas; in terms of faculties, where there is not one [vehicle] he speaks of one, so the one is also secret. The last three explain the secret in terms of what is known: knowing diverse faculties, knowing the myriad differences in karma, and knowing that both adverse and conforming practices all attain bodhi—hence these are secrets. Sixth, from "Further, knowing" below is the wisdom of entering kalpas. Based on the adhiṣṭhāna of the practice of lifespan, relinquishing the mind of mastery. This means that the shifting flow of the time of kalpas is named the practice of lifespan. One encompassing all is named adhiṣṭhāna. One entering all is named relinquishing, because one sets aside oneself to follow others. Kalpas shifting in accord with the mind is named mastery; it is also the gate of distinct completion of separated phenomena across the ten time periods. Because one attains inconceivable liberation, one sees neither long nor short, and the mutual identification and entering of one and many, large and small, etc., are all as in the 'Chapter on Arousing the Mind.' Seventh, from "Further, knowing the Tathāgata's" below is the wisdom of entering paths. The treatise says, "Spoken on the basis of the intention of antidotes. That is, universally entering all paths, whether adverse or conforming, all serve as antidotes; there is none that is not entering the path." This is in terms of knowing the paths of ordinary people. If it is in terms of knowing the paths of transforming ordinary people, then these adverse, conforming, and other paths are themselves the Buddha-path. In the detailed part there are fourteen phrases: the first phrase generally enters what is transformed, meaning that hair-headed ordinary people drift with the wind without stability, so the sūtra of the treatise says "entering the paths of ordinary people," and the treatise says "based on the stage of ordinary people." The remaining phrases individually reveal what is transformed, and there are roughly three kinds: 1. Based on practitioners of pride, causing them to enter the wisdom of paramāṇus, contemplating and shattering aggregated wholes into mere dust and no-self. 2. Based on those who faithfully seek rebirth in heaven, entering pure realms that surpass what they believed in. The rest are all based on those with vitarka and vicāra: among these, the first phrase generates bodies of vitarka and vicāra, the next two phrases directly show the differentiated mental activities of vitarka and vicāra, and the next phrase clarifies the objective sphere that is vitarka-ed. The above four are the vitarka and vicāra of the transformed. The next four phrases are the practices of the transformer: the first phrase generally shows universal practice, the next two [show practice] according to suitability whether adverse or conforming, and the last phrase [shows practice] whether deep or shallow. The last four phrases transform them to enter the fruits of the three vehicles. Second, from "Sons of the Buddha, all" below is the general conclusion. The preceding seven are all the wisdom of the Buddha, which the bodhisattva is able to enter; hence it is called the greatness of wisdom.