大方廣佛華嚴經疏 51.31

51.31

第二八門明勝進行中，既自分行成故勝進，入諸所入之處等，即為八段。今初，入菩薩，入有二義：一證得義、二觀達義。入因則通證，通達入果，唯達未證。此下五門皆是智入，四五二入亦通身入，今此即是入因。所以入者，即彼所修是我所修，互相資益為同行故。故《度世經》名不相求短，即上文中神通深密用等十句可知。第二入諸如來，是入果。所以入者，必當證入故。上云「則以佛德自莊嚴。」第三入眾生行。前二入能化，此明入所化心行等。上云「悉能調伏諸眾生」等。問中脫於「行」字，行有多種，如文可知。十時非時，謂熟未熟等。不知時者，非大法師。第四入世界，對佛是依報，對生是化處。上云「普隨諸趣而現身」。結云普入者，不離此十故，一時頓入非前後故。第五入劫者，即是化時。此下三門皆是成上一念悉知，無有餘也。十中前五直入，後五約相即入。此相即入有二意：一彼劫相即，智入彼故；二由彼劫相攝相入故，但入能攝，即入彼所攝等。餘如前〈發心品〉。第六說三世者，前劫此世，長短有異，通皆時分，並是十世隔法異成。十中，前九別、後一總。別中，三世各三，故成九世。未來是續起法故，未來未來名為無盡。過去已起故，過去過去不名無盡。現在現在即事可見，例過未之現在，故云平等。過未之現在非可見故，但對前後立現在名。然此三世何以成九？古人釋云：義說為九，實唯有五。意云：如五日相望，前三為過去三世、從後取三為未來三世、處中取三為現在三世。若依此釋，進無九世之體，退過三世之數，云何一念得具九耶？今謂：若不令九緣起相由，但以三世緣起相由，即九世成矣。謂過去因現未，則過去之中有現未，現未各因二世亦然，是以三世各三。故《中觀》云「若法所因出，是法不異因。」《中論》破執，則一中有三為過；此明離過之用，則一中有三為德。以病成藥，豈不良哉。總云一念者，前之九世相望以立，今攝末歸本不離一念，即此一念現在，是過去未來、是未來過去，自具三世。三世相由，九十具矣。故以一融九，雖九而常一；以九融一，雖一而常九。九一無礙，沒果絕言，假十圓融為入門矣。況積念成世，念外無世耶？又無念等故。又法性同故。此有四義，後三通於餘宗。第七知三世者，前之二段明法上之時，此辨時中之法，即化生之法，隨彼安立而化故，是上所知之法故。晉經名三世間，《度世經》名入於三處，皆意取其中事也。十中初七知安立諦；次一通二，成上安立事無有盡，生下非安立性無可盡；後二知非安立。第八無疲厭心。既所化無邊，求法化之而無厭怠，由上即知煩惱無所起故。十中，初四上求；次四下化；後二通二，謂遊剎近佛化生故，思惟二利行法故。上八門勝進行竟。

Second, in the eight gates explaining superior progressive practice: since the practice of one's own division is accomplished, one advances superiorly, entering into the various places entered and so forth, which constitutes eight sections. Now, first: entering bodhisattvas. 'Entering' has two meanings: first, the meaning of realization; second, the meaning of contemplative penetration. Entering the cause covers both realization and penetration; entering the fruit is only penetration, not yet realization. The five gates below this are all entry through wisdom; the fourth and fifth entries also cover bodily entry; now this one is entering the cause. The reason for entering is that what they cultivate is what I cultivate, mutually aiding each other as companions in practice. Therefore the Dushi jing calls it 'not seeking out each other's shortcomings,' which can be known from the ten phrases above such as 'the profound and secret functions of supernormal faculties.' Second, entering the Tathāgatas: this is entering the fruit. The reason for entering is that one will inevitably realize and enter it. Above it says: 'Then one adorns oneself with the Buddha's virtues.' Third, entering the mental activities of sentient beings: the previous two were entering those who can transform; this explains entering the minds and actions of those who are transformed. Above it says: 'Able to subdue all sentient beings,' and so on. In the question, the character 'activities' (行) was omitted; activities are of multiple kinds, as can be known from the text. The tenth, 'proper time and improper time,' refers to whether they are ripe or unripe, and so forth. One who does not know the time is not a great dharmabhāṇaka. Fourth, entering worlds: in relation to the Buddha, they are the circumstantial retribution; in relation to sentient beings, they are the places of transformation. Above it says: 'Universally manifesting bodies in accord with all destinies.' The conclusion says 'universally entering' because it is not apart from these ten, entering all at once and not sequentially. Fifth, entering kalpas: this is the time of transformation. The three gates below this all accomplish the previous 'knowing all in a single thought without remainder.' Among the ten, the first five are direct entries; the latter five are entries based on mutual identity. This entry of mutual identity has two meanings: first, those kalpas are mutually identical, and wisdom enters them; second, because those kalpas mutually contain and mutually enter, by merely entering what contains, one enters what is contained, and so forth. The rest is as in the previous 'Chapter on the Aspiration for Bodhi.' Sixth, explaining the three times: kalpas previously and times here differ in length and brevity, but all generally are temporal divisions, and all are the distinct accomplishment of separated dharmas in the ten times. Among the ten, the first nine are specific and the last one is general. In the specific, each of the three times has three, thus forming nine times. Because the future consists of dharmas that arise continuously, the future of the future is called inexhaustible. Because the past has already arisen, the past of the past is not called inexhaustible. The present of the present can be seen in phenomena; by analogy to the presents of the past and future, it is called equal. Because the presents of the past and future cannot be seen, the name 'present' is established only relative to before and after. However, how do these three times form nine? Ancient masters explained: 'Conventionally explained as nine, in reality there are only five.' The intended meaning is: just as viewing five days in relation to one another, the first three are the three times of the past; taking three from the end makes the three times of the future; taking three in the middle makes the three times of the present. If one relies on this explanation, progressing forward there is no entity of the nine times, and retreating backward it exceeds the number of the three times—how could a single thought possess the nine? Now I state: if one does not make the nine depend on one another through pratītyasamutpāda, but merely makes the three times depend on one another through pratītyasamutpāda, then the nine times are established! That is to say: the past is caused by the present and future, so within the past there are the present and future; the present and future each being caused by two times is likewise; therefore each of the three times has three. Hence the Madhyamaka-śāstra says: 'If a dharma arises depending on a cause, this dharma is not different from the cause.' The Madhyamaka-kārikā refutes attachments, so having three within one is an error; here, explaining the function free from errors, having three within one is a virtue. To turn the illness into medicine—how is that not excellent? Calling it generally 'a single thought': the previous nine times were established in relation to one another; now, gathering the branches back to the root, they are not apart from a single thought. This single thought of the present is the past and future, and is the future and past, intrinsically possessing the three times. The three times depending on one another, the nine and ten are complete. Therefore, using the one to fuse the nine, though nine they are always one; using the nine to fuse the one, though one they are always nine. The nine and one are unobstructed, fruits vanish and speech is cut off; the expedient ten of perfect interpenetration is taken as the gate of entry. How much more so when accumulating thoughts forms times, and outside of thought there is no time? Furthermore, because of non-thought and so forth; furthermore, because the dharmatā is identical. This has four meanings; the latter three are common to other traditions. Seventh, knowing the three times: the previous two sections explained the time superimposed on dharmas; this analyzes the dharmas within time, namely the dharmas for transforming sentient beings, transforming them according to their establishment, and being the dharmas known above. The Jin translation calls them the 'three realms of the world,' and the Dushi jing calls them 'entering three places,' both meaning the phenomena within them. Among the ten, the first seven know conventional truths (saṃvṛti-satya); the next one connects the two, accomplishing the inexhaustibility of the established phenomena above, and giving rise to the inexhaustibility of the non-established nature below; the last two know non-establishment. Eighth, the mind free of fatigue: since those to be transformed are boundless, seeking the Dharma to transform them without fatigue or indolence, because through the above one already knows that defilements do not arise. Among the ten, the first four are seeking above; the next four are transforming below; the last two connect both, namely wandering buddha-fields to draw near to Buddhas and transform sentient beings, and contemplating the dharmas of practice for both benefits. The eight gates of superior progressive practice above are concluded.