大方廣佛華嚴經疏 56.30

56.30

第三「時解脫」下正示法界，分二：初入定默示、後出定言答。前中，所以此中入定示者，亦顯此位定增上故。文中三：初彰入定因緣，宿善為因表自修故；後二為緣。主佛威力，表本覺故。文殊念力，顯信智故。已彰善財，因文殊故。二「即入」下舉定名體，謂普攝諸剎在於身中。由唯心之智稱性總持，令如體用旋轉無礙，故以為名。三「入此三昧」下明定業用，即普攝等義。於中三：初總明普攝、次「種種形」下別彰廣多、三「彼諸如來所有言」下。令善財聞見。第二「爾時解脫」下出定言告，中四：一明起定。二「告善財」下示定名體。名如來無礙莊嚴者，總有五義：一一切如來各具一切無礙莊嚴、二一一如來互遍無礙、三一切如來莊嚴悉入長者之身、四長者徹見十方佛海、五長者智持不以為礙。故無礙言兼得旋持，不違上文經家所序。三「善男子我入出」下明定業用。四「善男子我見如是」下彰定體相，即無來去，唯心觀故。所以次前顯此定者，唯心之觀亦其要故，亦顯此位知眾生界無量無邊皆心現故。於中二：一結前所見體無來往、二「我若欲見」下廣顯隨心見佛體相。於中四：一明隨心念佛，諸佛現前；二「然彼如來」下正顯唯心念佛觀體；三「善男子當知」下以唯心觀遍該萬法；四「是故善男子」下結勸修學令證唯心。初中，既了境唯心、了心即佛，故隨所念無非佛矣。何難見哉？二觀體中，初總明相無來往，「知一切」下釋其所由。所以上言普見諸佛又無來去，其故何耶？了彼相虛，唯心現故。於中，前別顯、後結成。別中，文有四對，意含通別，謂通顯唯心喻無來往，別喻唯心兼明不出入等。一如夢對，《般舟三昧經》云「如夢見七寶，親屬歡樂。覺已追念，不知在何處。如是念佛。」此喻唯心所作，即有而空，故無來去。又云「如舍衛國有女名曰須門。聞之心喜，夜夢從事。覺已念之，彼不來、我不往，而樂事宛然。當如是念佛。」此正喻體無來往，但隨心變。二水影對中，若月滿秋空，隨水而現，澄潭皎淨則月影圓明，水濁波騰則光昏影散。有水月現，曾何入來？無水影空，未曾出去。雖水中見月，誰能執持？心之定散，準喻思擇。三如幻對。如幻非實，則心佛兩亡。而不無幻相，則不壞心佛。正喻空有無礙故，即無來去不妨普見，見即無見常契中道。四如響對。以心為緣而佛響應，佛無分別以佛為緣，而心見佛心何去來？此但總喻緣成之義，後結成唯心，故《無量壽觀經》云「是心是佛，是心作佛，諸佛正遍知海從心想生。」《般舟三昧經》結云「自念佛從何所來，我亦無所至。我所念即見，心作佛心。自見心是佛、心是我，心見佛。」上方攝境歸心，下又拂云「心不自知心，心不自見心。心有想為癡，無想即泥洹。」是法無可示者，皆念所為。設有念，亦了無所有空耳。此即喻中意已具矣。第三心該萬法。謂非但一念佛觀由於自心，菩薩萬行、佛果體用亦不離心。如有偈云「諸佛從心得解脫，心者無漏名清淨。五道鮮潔不受色，有稱此者成大道。」第四結勸修學中，既萬法不離自心，但修自心，萬法行備。亦遣愚人妄解之失。謂有計云：萬法皆心，任之是佛。驅馳萬法，豈不唐勞？故今廣明，心雖即佛，久翳塵勞，故以萬行增修令其瑩徹。又但說萬行由心，不說不修為是。又萬法即心，修何礙心？文有十句：一如彼病人，非杖不起，煩惱病重，假善相資；二若無法水，法芽不生；三對境忘心，即六塵不染；四舊善不雜，新善進修，可謂堅固；五違順不干，則坦然寬廓；六寂照內證，皎然無瑕；七觸境了如，無不鑒達；八六自在王，性同於佛，開塵發用知見分明；九與佛同如，體周法界；十以調生十力察獲疎遺。如是修心則圓前佛法。

Third, from 'At that time, Muktaka' onward, [the text] directly demonstrates the dharmadhātu, which is divided into two: first, entering samādhi to demonstrate it silently, and second, emerging from samādhi to reply in words. In the former, the reason he demonstrates it here by entering samādhi is also to reveal that samādhi is predominant in this station. Within the text there are three parts: First, he reveals the causes and conditions for entering samādhi: past roots of goodness serve as the cause, representing his own cultivation; the latter two serve as conditions. The sovereign Buddha's awe-inspiring power represents original enlightenment; Mañjuśrī's power of mindfulness reveals faith and wisdom. It has already been revealed that Sudhana depends on Mañjuśrī. Second, from 'immediately entered' onward, he adduces the name and essence of the samādhi: that is, universally gathering all lands within his own body. Because the wisdom of mind-only accords with the nature and totally maintains [all], causing the essence and function to revolve without obstruction, it is named accordingly. Third, from 'having entered this samādhi' onward, he clarifies the karmic function of the samādhi, which is the meaning of universally gathering and so forth. Within this there are three parts: first, generally clarifying universal gathering; next, from 'various forms' onward, individually revealing vastness and multiplicity; third, from 'all words of those Tathāgatas' onward, causing Sudhana to hear and see. Second, from 'At that time, Muktaka' onward, he emerges from samādhi to speak and instruct, in four parts: 1. clarifying his rising from samādhi; 2. from 'told Sudhana' onward, showing the name and essence of the samādhi. It is named 'the Tathāgata's Unobstructed Adornment' for altogether five reasons: (1) all Tathāgatas each possess all unobstructed adornments; (2) each and every Tathāgata mutually pervades unobstructed; (3) the adornments of all Tathāgatas all enter the elder's body; (4) the elder thoroughly sees the ocean of Buddhas of the ten directions; (5) the elder's wisdom sustains [them] without regarding [them] as an obstruction. Therefore, the word 'unobstructed' concurrently attains revolving and maintaining, not contradicting what the sūtra compiler recounted above. 3. From 'Good man, when I enter and emerge' onward, he clarifies the karmic function of the samādhi. 4. From 'Good man, I see such' onward, he reveals the essence and mark of the samādhi: namely, having no coming or going, because it is a contemplation of mind-only. The reason this samādhi is revealed immediately after the former is that the contemplation of mind-only is also its essential point, and it also reveals that in this station one knows that the immeasurable and boundless realms of sentient beings all appear from the mind. Within this there are two parts: 1. concluding that the essence of what was previously seen has no coming or going; 2. from 'If I wish to see' onward, extensively revealing the essence and mark of seeing the Buddha according to the mind. Within this there are four parts: (1) clarifying that when one is mindful of the Buddha according to the mind, all Buddhas appear before one; (2) from 'Yet that Tathāgata' onward, directly revealing the essence of the contemplation of mindfulness of the Buddha as mind-only; (3) from 'Good man, you should know' onward, using the contemplation of mind-only to universally subsume all phenomena; (4) from 'Therefore, good man' onward, concluding with an exhortation to cultivate and learn so as to realize mind-only. In the first part, since one has realized that the object is mind-only and realized that the mind is the Buddha, then in accordance with whatever is kept in mind, nothing is not the Buddha. What difficulty is there in seeing them? In the second part, on the essence of contemplation: first, it generally clarifies that marks have no coming or going; from 'knowing that all' onward, it explains the reason. The reason it was said above that one universally sees all Buddhas yet there is no coming or going—what is the reason for this? It is because one realizes that those marks are empty and appear solely from the mind. Within this, the former specifically reveals, and the latter concludes. In the specific section, the text has four pairs, whose meaning contains both the common and the specific: the common reveals mind-only through metaphors of no coming or going, while the specific metaphors for mind-only concurrently clarify having no exiting or entering, and so forth. 1. The pair of the metaphor of a dream: The Pratyutpanna-samādhi-sūtra says: 'Just as in a dream one sees the seven jewels and relatives rejoicing, and upon waking one recalls it and does not know where it is—such is mindfulness of the Buddha.' This serves as a metaphor that it is produced by the mind alone: existing while being empty, hence there is no coming or going. It also says: 'Just as in Śrāvastī there was a woman named Sumanā. Hearing of [someone], her heart was pleased, and at night she dreamed of consorting [with him]. Having awakened, she recalled it: he did not come, and I did not go, yet the pleasurable affair was vivid. One should practice mindfulness of the Buddha in this way.' This directly serves as a metaphor that the essence has no coming or going, but merely changes according to the mind. 2. In the pair of the water-reflection: if the full moon is in the autumn sky, it appears in accordance with the water; when the clear pool is serene and clean, the reflection of the moon is round and bright; when the water is turbid and waves surge, the light is dimmed and the reflection dispersed. When there is water, the moon appears, but when did it ever enter? When there is no water, the reflection is absent, but it has never departed. Although one sees the moon in the water, who can grasp it? Whether the mind is concentrated or distracted should be contemplated and analyzed in line with this metaphor. 3. The pair of the metaphor of an illusion: because an illusion is not real, both mind and Buddha vanish. Yet because illusory marks are not non-existent, it does not destroy mind or Buddha. This directly serves as a metaphor that emptiness and existence are unobstructed; thus, having no coming or going does not obstruct universal seeing, and seeing is non-seeing, constantly tallying with the middle way. 4. The pair of the metaphor of an echo: with the mind as a condition, the Buddha responds like an echo. The Buddha is without discrimination; with the Buddha as a condition, the mind sees the Buddha—whence could the mind come or go? This is merely a general metaphor for the meaning of arising from conditions. Later, it concludes with mind-only; hence the Amitāyurdhyāna-sūtra says: 'This mind is the Buddha, this mind creates the Buddha; the ocean of right and universal knowledge of all Buddhas is born from mental contemplation.' The Pratyutpanna-samādhi-sūtra concludes by saying: 'I ponder from where the Buddha came, and I too have nowhere gone. What I kept in mind I immediately saw; the mind creates the Buddha-mind. I see for myself that the mind is the Buddha, the mind is myself; the mind sees the Buddha.' The above gathers the object back into the mind; below it again sweeps it away, saying: 'The mind does not know the mind itself, the mind does not see the mind itself. If the mind has thoughts, it is delusion; if it has no thoughts, that is nirvāṇa.' That this Dharma has nothing that can be demonstrated is entirely the doing of thought. Even if there are thoughts, one realizes they are completely non-existent and empty. Thus, the meaning in the metaphors is already complete. Third, the mind subsumes all phenomena: this means that not only does the single contemplation of mindfulness of the Buddha arise from one's own mind, but the ten thousand practices of the bodhisattvas and the essence and function of the Buddha-fruit are also not separated from the mind. As a verse states: 'All Buddhas attain liberation from the mind; the mind that is undefiled is called pure. The five destinies are spotless and do not receive form; one who accords with this will achieve the Great Path.' Fourth, in the concluding exhortation to cultivate and learn: since the ten thousand phenomena are not separated from one's own mind, if one merely cultivates one's own mind, the practice of the ten thousand phenomena will be complete. This also eliminates the error of foolish people's delusional understanding. Some mistakenly suppose: 'All phenomena are the mind; letting it be is the Buddha. Rushing after the ten thousand phenomena—is that not futile labor?' Therefore, it is now extensively clarified that although the mind is the Buddha, it has long been obscured by defilements; hence, one uses the ten thousand practices to cultivate further and make it lustrous and clear. Moreover, it only says that the ten thousand practices arise from the mind, not that non-cultivation is correct. Furthermore, the ten thousand phenomena are the mind; how could cultivating obstruct the mind? The text has ten phrases: 1. Just as a sick person cannot rise without a cane, when the illness of affliction is severe, one relies on good deeds to assist; 2. without the water of the Dharma, the sprout of the Dharma does not grow; 3. facing objects while forgetting the mind, one is not defiled by the six dusts; 4. old goodness is unmixed, and new goodness is cultivated further, which can be called solid; 5. neither the adverse nor the agreeable disturb it, so it is calm and vast; 6. calm illumination is inwardly realized, luminous and flawless; 7. contacting objects, one realizes suchness, and there is nothing one does not discern and penetrate; 8. the six sovereign kings [of the senses] are identical in nature with the Buddha, revealing through dust to activate functions, so that knowledge and vision are distinct and clear; 9. being identical in suchness with the Buddha, the essence pervades the dharmadhātu; 10. using the ten powers of taming sentient beings, one inspects and avoids leaving anything remiss or neglected. Cultivating the mind like this rounds out the aforementioned Buddha-dharmas.