大方廣佛華嚴經疏 52.8

52.8

第四「發無疑心」下二門，明無屈撓位中行。於中，此門由前於難無懼故，於十所作決志無疑，即被甲精進中行；後門攝善之行，利樂遍在二門。今初十中，一十度攝生、二事佛供佛、三光明嚴剎、四長時調熟、五具一切智、六作世明燈、七說法開悟、八滅障成佛、九離妄自覺、十決成菩提。於此十事發誓要期，故名被甲。二、十種不思議，即所攝之善，由決志無疑故，所為難測。十中，初三單約善根，願智稱性名不思議；餘七權實雙運故不思議、於中前四約行、後三約智，智約內明，行就外相。前中四涉有而一道清淨，五悟空而萬行沸騰，六修因而八相果成，七現果而大用不捨，皆難思也。後三中，八二諦相即，九三事融而不融，十權實即而不即。八中十句五對：一境、二心、三通一切、四約修起、五即名言。亦即五法：一相、二妄想、三如如、四正智、五名。然各有二意：一直就法體，無相是真、相即是俗，常互相即，下四例然。二約迷悟，五對大同小異，謂一迷如無相以成於相，悟相無相即是如如；二迷於正智無分別即成妄想分別，悟妄分別即正智無分別；三了如非有真有如如，若執有如則非如有；四智若無作是作正智，若有所作非作正智；五知名非說是真說名，謂名有說非是說名。九中，初融三事、後「亦不」下顯離融相名為不融。三事即心、佛、眾生皆無差別，如覺林偈。十中三句，初明盡而不盡，此約斷時以明體用；二無而不無，此將法性對斷以明體用。二句雖殊，俱是權實雙行。三「雖知佛法」下明即而不即。於中，初正明、後「一切諸法」下釋成上義。悉入法界故說相即，無所入故不應世中分別佛法等，謂以當法自虛故名相即，非世間中佛法可得。下重釋云：知一切法皆無二故，不得二中互求；無變易故，亦非世法作彼佛法。思之。

Fourth, from "generating a mind free of doubt" downward, there are two sections that clarify the practice within the station of unbending fortitude. Therein, this section, because of having no fear regarding difficulties earlier, maintains resolute determination without doubt toward the ten deeds, which is the practice of donning the armor of vigor; the latter section is the practice of gathering wholesome qualities, with benefit and joy pervading both sections. Now in the first ten: 1. gathering sentient beings through the ten pāramitās; 2. attending upon and making offerings to the Buddhas; 3. adorning the lands with radiance; 4. maturing [beings] over a long period; 5. possessing omniscience; 6. becoming a bright lamp for the world; 7. expounding the Dharma to awaken others; 8. eradicating obstacles and attaining Buddhahood; 9. transcending delusions and realizing self-awakening; 10. definitively accomplishing bodhi. To make vows and commitments regarding these ten matters is called donning armor. Second, the ten kinds of the inconceivable are the gathered wholesome qualities: because of resolute determination without doubt, what is done is difficult to fathom. Among the ten, the first three are solely in terms of kuśala-mūla: vows and wisdom according with nature are called inconceivable. The remaining seven are inconceivable because the provisional and the real operate concurrently. Therein, the first four are in terms of practice, and the latter three are in terms of wisdom; wisdom concerns internal clarity, while practice relates to external marks. Among the former: 4. traversing existence while remaining purely of the single path; 5. awakening to emptiness while ten thousand practices surge forth; 6. cultivating causes while the fruit of the eight marks is accomplished; 7. manifesting the fruit while not abandoning the great function—all are difficult to conceive. Among the latter three: 8. the two truths are mutually identical; 9. the three matters are fused yet not fused; 10. the provisional and the real are identical yet not identical. In the eighth, there are ten phrases forming five pairs: 1. object; 2. mind; 3. pervading all; 4. in terms of arising through cultivation; 5. namely names and words. They are also the five dharmas: 1. marks; 2. false discrimination; 3. tathatā; 4. correct wisdom; 5. names. However, each has two meanings: first, directly according to the substance of dharmas: signlessness is the real, and marks are the conventional; they are constantly identical to each other, and the following four follow this example. Second, in terms of delusion and awakening, the five pairs are broadly similar with minor differences: 1. being deluded about tathatā's signlessness forms marks; awakening to marks as signless is tathatā. 2. Being deluded about correct wisdom's non-discrimination forms false discriminative thoughts; awakening to false discrimination is correct wisdom's non-discrimination. 3. Comprehending that tathatā is non-existent is the truly existing tathatā; if one clings to tathatā as existing, it is not the existing of tathatā. 4. If wisdom is without activity, it is active correct wisdom; if it has activity, it is not active correct wisdom. 5. Knowing that names cannot be spoken is truly speaking names; asserting that names can be spoken is not speaking names. In the ninth, it first fuses the three matters, and subsequently, from "nor do they" downward, reveals the transcendence of the mark of fusion, called "not fused." The three matters are mind, Buddha, and sentient beings, which are completely without differentiation, as in the verses of Jñānagupta. In the tenth, there are three phrases: first, it clarifies exhausting yet not exhausting, which clarifies essence and function in terms of the moment of severance; second, non-existence yet not non-existent, which clarifies essence and function by contrasting dharmatā with severance. Although the two phrases differ, both are the concurrent operation of the provisional and the real. Third, from "although knowing the Buddha-dharma" downward, it clarifies identical yet not identical. Therein, it first explains directly, and subsequently, from "all dharmas" downward, explains and completes the above meaning. Because they completely enter the dharmadhātu, they are spoken of as mutually identical; because there is nothing entered, one should not differentiate the Buddha-dharma and so forth in the world. This means that because a given dharma is inherently empty, it is called mutually identical; it is not that the Buddha-dharma is obtainable within the worldly. Below, it explains again: knowing that all dharmas are entirely non-dual, one cannot seek each within the other; because there is no transformation or change, worldly dharmas also do not become those Buddha-dharmas. Ponder this.