大方廣佛華嚴經疏 53.15

53.15

第二「十義」下八門，明造修方便行。於中，前五門明自分行、後三門明勝進行。前中，初二明法義、次二說福智、後一顯圓足。今初，以彼法義成行故。若以能詮為法，則以所詮為義。今此不取能詮為法。然法約自體義，是所以法總義別，餘如九地四無礙中辨。今初十義，一以修行為多聞之義，意在於修不在聞故。《淨名》亦云「多聞是道場，如聞行故。」二思為法家之義，餘倣此知。法即事法，餘八理法，理法所以在於證入。二、有十法，法有二義：一持自性、二軌生物解。今此前七通二、八九唯自性、後一唯軌生。烏波提者，此云有苦，即二乘涅槃。《佛性論》第二說二乘無餘尚有三餘：一無明住地惑、二無漏業、三變易苦，故非真無餘。今以涅槃為安樂義，略舉有苦，故應捨之，軌令眾生不應修此。第二二門明福智者，福智即道，成福智緣，名助道具。如云三寶不斷是福，勸眾生發為緣等。又具二莊嚴方為正道，偏語皆助，斯則福智即助道具。又以正道福智相絕故，故文中說法布施皆即是福，非福緣故。今初福德中，二順迴向因、七不雜小善迴向於果，餘可知。二智慧具中，一外近善緣、二內調法器、三念慧安處。六念自持、六和眾法，並見上文。六堅順位，《本業》上卷以三賢、十聖、等妙二覺為六，謂信堅、法堅、修堅、德堅、項堅、覺堅。亦名六忍，謂信、法、修、正、無垢、一切智。復名六慧，謂聞、思、修、無相、照寂、寂照。復名六觀，謂住、行、向、地、無相、一切種智。即亦六性，謂習種性等。一切諸佛無不入此故。常隨順十種智者，謂法智、比智、他心智、世智、四諦智、盡智、無生智。若開如實異前，則有十一智，今以如實貫上，故但說十，如《智論》二十六辨。由念成智故為方便。四法樂怡神、五真實修行、六自他雙淨。言三覺者，欲恚害也。七遍觀法性界，如毒蛇者，《淨名》、《涅槃》皆以四大為毒蛇，性違害故。今居蘊入之中，義當十八界，以四大即內界故。《俱舍》云「大種謂四界」，今取總中別義。亦可十八界皆不可執取。處如空聚者，中無人故，並如《涅槃》二十三說。八「深解二空無心已」下明其法空。九止觀雙遊，於中先總修止觀、後「心意」下雙釋二門。先釋止。欲取我相為我想，正計為我業，正損法身為瘡疣，餘過未滅為瘢痕。能所忍寂，故無來去。後「觀一切」下釋觀。說雖先後，運在一時。十修集種智，謂見法從緣，則知國由心現，國由心現故有而即空，空為法性萬法由生，見法性源是真智慧，皆離妄垢並云清淨，五重積集一切智圓。第三明足者，總顯圓足，惑闇斯亡、智解斯顯，故稱為明。足有二義：一智圓備故；二有進趣故，其猶脚足，斯即十號明行足義。果稱圓足，因為脚足。又準《涅槃》十八以明為果，所謂菩提以行為足，謂戒定等，廣如彼說。此居等覺，義通二足。望脚足義，此門亦得名為勝進。十中，前七約行、後三別舉。三明自分行竟。

Second, the eight sections from the "ten meanings" downward explain the practice of preparatory expedients. Therein, the first five sections explain the practice of the proper share, and the last three sections explain the practice of superior advancement. In the former, the first two explain phenomena and meanings, the next two speak of merit and wisdom, and the last one reveals completion and fulfillment. Now, regarding the first: because practice is accomplished by means of those phenomena and meanings. If that which expresses is taken as phenomenon (dharma), then that which is expressed is taken as meaning (artha). Here, that which expresses is not taken as dharma. Rather, dharma refers to intrinsic essence, while artha is the rationale; thus, dharma is general and artha is specific, the rest being as analyzed under the four unimpeded knowledges in the Ninth Stage. Now, regarding the first, the ten meanings: (1) Taking cultivation and practice as the meaning of much learning, since the intention lies in cultivation and not in mere learning. The *Vimalakīrti* also says: 'Much learning is the bodhimaṇḍa, because one practices in accordance with what is heard.' (2) Reflection is the meaning belonging to phenomena; the rest should be understood by analogy with this. Phenomena refers to phenomenal dharmas; the remaining eight are noumenal dharmas; the rationale of noumenal dharmas lies in realizing and entering them. Second, there are ten dharmas. Dharma has two meanings: first, holding its own nature; second, serving as a model that engenders understanding in beings. Now, here the first seven apply to both; (8) and (9) are only intrinsic nature; the last one is only modeling and engendering. *Upadhi*: this is translated as having suffering, which refers to the nirvāṇa of the two vehicles. Fascicle 2 of the *Buddha-Nature Treatise* states that the remainderless [nirvāṇa] of the two vehicles still has three remainders: first, the affliction of the ground of ignorance; second, uncontaminated karma; third, the suffering of transformative change; hence it is not true remainderless [nirvāṇa]. Here, taking nirvāṇa as the meaning of peace and bliss, it briefly mentions 'having suffering' so that it should be abandoned, serving as a model for sentient beings that they should not cultivate this. Second, regarding the two sections explaining merit and wisdom: merit and wisdom are the Path itself, and the conditions that accomplish merit and wisdom are called accessories to the Path. For example, it is said that the Triratna's non-interruption is merit, while encouraging sentient beings to arouse [bodhicitta] is a condition, and so on. Furthermore, only when possessing both adornments is there the correct Path; when speaking of one alone, it is an accessory; thus merit and wisdom are themselves accessories to the Path. Moreover, because the correct Path transcends the marks of merit and wisdom, the text states that the giving of Dharma is entirely merit, not merely a condition for merit. Now, first, regarding merit: (2) accords with the cause of dedication; (7) is unmixed with minor good, dedicating toward the fruit; the rest can be known. Second, regarding the accessories of wisdom: (1) externally drawing near to good conditions; (2) internally harmonizing the vessel of the Dharma; (3) mindfulness and wisdom dwelling at ease. Holding oneself through the six mindfulnesses and the collective dharmas of the six harmonies are both seen above. (6) Firmly following the stations: the upper fascicle of the *Benye jing* takes the three sages, the ten saints, and the two awakenings of equal and sublime as six, namely firmness of faith, firmness of Dharma, firmness of practice, firmness of virtue, firmness of peak, and firmness of awakening. They are also called the six patiences, namely faith, Dharma, practice, rectitude, spotless, and all-knowledge. They are also called the six wisdoms, namely hearing, thinking, cultivation, markless, illuminating quiescence, and quiescent illumination. They are also called the six contemplations, namely abodes, practices, dedications, stages, marklessness, and knowledge of all modes. They are also the six natures, namely the nature of habitual lineage, etc. Because all Buddhas invariably enter these, one constantly complies with them. The ten kinds of knowledge refer to: knowledge of dharmas, inductive knowledge, knowledge of others' minds, conventional knowledge, knowledge of the four noble truths, knowledge of exhaustion, and knowledge of non-arising. If 'in accordance with reality' is opened as distinct from the preceding, there would be eleven knowledges; here, because 'in accordance with reality' runs through the above, only ten are spoken of, as analyzed in fascicle 26 of the *Dazhidulun*. Because wisdom is perfected through mindfulness, it is an expedient. (4) Delight in the Dharma gladdens the spirit; (5) true cultivation; (6) mutual purification of self and other. The 'three thoughts' are desire, malice, and harmfulness. (7) Universally contemplating the realms of dharmatā: as for 'like poisonous snakes', both the *Vimalakīrti* and the *Mahāparinirvāṇa-sūtra* take the four great elements as poisonous snakes, because their nature is to conflict and harm. Here, being placed among the aggregates and sense bases, its meaning corresponds to the eighteen elements (dhātu), because the four great elements are internal elements. The *Abhidharmakośa* says: 'The primary elements refer to the four elements'; here the specific meaning within the general is taken. Alternatively, none of the eighteen elements can be grasped. 'The place is like an empty village', because there is no person within, all as explained in fascicle 23 of the *Mahāparinirvāṇa-sūtra*. (8) From 'Deeply understanding the two emptinesses without mind' downward explains the emptiness of dharmas. (9) Śamatha and vipaśyanā operating together: herein, first śamatha and vipaśyanā are cultivated generally; later, from 'the mind and intellect' downward, the two gates are explained together. First, śamatha is explained: wishing to grasp the mark of self is the conception of self; directly calculating it is the karma of self; directly harming the dharmakāya is a sore or wart; other faults not yet eliminated are scars. The subject and object of forbearance are tranquil, hence there is no coming or going. Later, from 'contemplating all' downward, vipaśyanā is explained. Although spoken of successively, their operation is simultaneous. (10) Cultivating and accumulating the knowledge of all modes: seeing that dharmas arise from conditions, one knows that lands are manifested by the mind; because lands are manifested by the mind, being existent, they are immediately empty; emptiness is dharmatā from which the myriad dharmas arise; seeing the source of dharmatā is true wisdom; all are free from defiled delusions and called pure; through fivefold accumulation, all-knowledge is perfected. Third, explaining fulfillment: universally revealing perfection and fulfillment, where the darkness of delusion has vanished and the illumination of wisdom is manifested, it is therefore called 'illumination' (vidyā). 'Foot' (caraṇa) has two meanings: first, wisdom is completely equipped; second, there is advancing forward, just like feet; this is the meaning of 'illumination and conduct fulfilled' (vidyācaraṇasaṃpanna) among the ten epithets. The fruit is called complete fulfillment; the cause is called feet. Moreover, based on fascicle 18 of the *Mahāparinirvāṇa-sūtra*, illumination is taken as the fruit, namely bodhi; conduct is taken as the feet, namely morality, concentration, etc., as extensively explained there. This residing at the stage of Equal Awakening, the meaning applies to both kinds of feet. In view of the meaning of feet, this section may also be named superior advancement. Among the ten, the first seven concern practice; the last three are singled out. The third explanation of the practice of the proper share is finished.