大方廣佛華嚴經疏 59.10

59.10

自下大文第二，從摩耶下有十一人，明會緣入實相。謂會前諸位差別之緣，令歸一實法界，生於佛果，如摩耶生佛，故次明之。然人雖十一，約法唯九，約會為十，初一為總、餘九為別故。摩耶得智幻法門，末後亦得幻住，始終相會該於中間，總別圓融歸實無二故。摩耶既會緣入實，何得更須十人？豈不向言總別相會，非別無以成總故。又顯是所會之緣，語十表其無盡，無盡之緣皆成摩耶之實德故。又此一相義當等覺，等覺方能親生佛故。等覺却入重玄門中，故有十人多明入俗。初天主光，且須正念無失。次可為世師，遍窮眾藝字智之門。無依無盡無著清淨，清淨則淨智發光，發光則智相無盡，無盡則誠願不違，方能還歸幻住，故雖十一不失入實之言。始末皆幻，方知諸緣體虛即實。今初總中，文亦具六。第一依教趣求，中二：初將詣觀成、後勝緣引導。前中三：初標將詣觀成、次「作如是」下別明觀念、後「如是之人」下思欲親承。今初摩耶，昔云天后，天后能生佛故。權教中說生佛七日命終生天，而晉經指在迦毘羅城，則顯常不滅矣。又上云此世界者，亦表即佛境界，故得觀佛境智。然說摩耶，或云是實非化、或云是化非實、或云亦化亦實、或云非化非實，皆帶方便。約此宗說，即法界實德人法圓融。二別明觀念中，初總念勝德，已能闇合願智幻門；後「隨意生」下，別念一十七身，唯普眼見，冥契下文天后所現。三思欲親承，可知。二「作是念已」下勝緣引導，中三：初城神顯教修心、次身眾神密加授法、三法堂羅剎教求友之方。初中有三：初以華散。二「作如是」下正以言教城神令護心城，是知無有一事非法門矣。心名城者，中有正覺法王，萬德所聚故。有三十門，分三：初有十二門明十度行，初後合二、中八各一。次扶助成，十一句，即初地淨治地法十種勝行。文少不次而數全足。一信；二慈；三堅固；四悲；五捨；六七皆慚愧，謂不容惡故；八無疲厭；九如說行；十知諸經論；十一即成就世智故，能普曉眾生。後「住持」下七句，福智圓滿，初二是福、後五是智。智中，前三權、後二實。三「佛子菩薩」下結讚徵釋。第二身眾神密加授法，中三：初讚友令欣。次「從其耳」下放光加被。後「善財即得」下善財獲益，所謂十眼。言不思議身者，十身無礙故。佛平等者，佛佛同故。故異於前，但明法身。餘可思之。第三「時有守護」下教求友之方。於中三：初教、次問、後答。初中二：先教十法增其智、後示三昧息其亂，各有標、釋、結。今初，釋中有十一心：一直、二悲、三智、四進、五信、六深、七慈、八淨、九益、十巧、十一常。後示三昧釋中，於境不捨離等者，凡夫染境，二乘捨境，權教縱觀空有互陳，並為缺減。若圓修者，觸目對境窮盡法源，不取不捨故。《央掘經》云「摩訶衍者，所謂彼眼根，於諸如來常，了了分明見，具足無減修」等，又云「所謂眼入處，於諸如來常，明見來入門，具足無減修」等。餘可知。結中，處處遇友者，既定慧雙遊，無境不契，並為道品，則真友懸通。能如是行，為護正法堂也。二「說是語時」下問。三「羅剎」下答，有四法：一以友無不在故、二以法為體故、三身同友遍故、四智與境合故，如夢如影。又前三即離境界相，四則離心緣相。求善友者，幸思此言。

From here below is the second major division of the text, from Māyā downward comprising eleven persons, which explains the integration of conditioning factors to enter into true reality (the mark of reality). That is, it integrates the differentiated conditioning factors of the preceding stages to make them return to the one real dharmadhātu and give birth to the fruit of Buddhahood—just as Māyā gives birth to the Buddha; hence this is explained next. However, although there are eleven persons, in terms of Dharma there are only nine, and in terms of integration there are ten, because the first one is the universal and the remaining nine are the particular. Māyā attains the Dharma-gate of illusory wisdom, and the last [teacher] also attains abiding in illusion; the beginning and the end meet each other and encompass what is in between, because universal and particular are perfectly interpenetrated, returning to reality without duality. Since Māyā has already integrated conditioning factors to enter into reality, why are ten more persons still needed? Did we not previously say that universal and particular meet each other, and without the particulars there is nothing by which to complete the universal? Furthermore, this reveals that these are the conditioning factors to be integrated, and stating ten represents their inexhaustibility, because the inexhaustible conditioning factors all constitute Māyā's real virtues. Furthermore, the meaning of this single mark corresponds to equal awakening (samyaksambodhi / saṃyaksambodhi), for only equal awakening can directly give birth to a Buddha. Equal awakening re-enters into the gate of profound mystery, so there are ten persons who mostly elucidate entering the mundane. First, Gopā (Tianzhuguang) initially requires mindfulness without failure. Next, one can become a teacher of the world, exhaustively mastering the gate of all arts and the wisdom of letters. Being unsupported, inexhaustible, unattached, and pure—being pure, the pure wisdom radiates light; radiating light, the marks of wisdom are inexhaustible; being inexhaustible, sincere vows are not violated; only then can one return to abiding in illusion. Therefore, although there are eleven, the statement of entering reality is not lost. The beginning and end are both illusory; only then does one know that the essence of all conditioning factors is empty, which is itself reality. Now, in the first, the universal, the text also possesses six [parts]. First, progressing in pursuit in accordance with instruction, which has two parts: first, approaching the destination where contemplation is perfected; second, superior conditions guiding [him]. The former has three parts: first, indicating approaching the destination where contemplation is perfected; next, from "made such" downward, separately elucidating the contemplation-thoughts; and later, from "such a person" downward, contemplating the wish to directly serve [her]. Now first, Māyā was formerly called "Queen of Heaven," because the Queen of Heaven can give birth to a Buddha. In the provisional teaching, it is said that seven days after giving birth to the Buddha her life ended and she was reborn in heaven, whereas the Jin translation of the sūtra points to her being in Kapilavastu, which reveals that she is eternally unextinguished. Furthermore, the previous statement "this world" also expresses that this is the Buddha-realm itself, so he was able to contemplate the Buddha's realm and wisdom. Yet regarding the explanation of Māyā, some say she is real and not illusory, some say she is illusory and not real, some say she is both illusory and real, and some say she is neither illusory nor real—all these partake of expedients. Spoken in accordance with this school, she is the real virtue of the dharmadhātu, the perfect interpenetration of person and Dharma. Second, in separately elucidating the contemplation-thoughts: first, universally contemplating superior virtues, which already tacitly accords with the illusory gate of vows and wisdom; later, from "born according to intention" downward, separately contemplating the seventeen bodies, which are seen only by the universal eye, profoundly tallying with what is manifested by the Queen of Heaven below. Third, contemplating the wish to directly serve [her], as can be known. Second, from "having had this thought" downward, superior conditions guiding [him], which has three parts: first, the city spirits explicitly teaching the cultivation of the mind; next, the hosts of bodily spirits secretly bestowing the Dharma; third, the rākṣasa of the Dharma hall teaching the method of seeking spiritual friends. The first has three parts: first, scattering flowers. Second, from "made such" downward, correctly instructing with words, the city spirits causing him to protect the mind-city; from this one knows that there is not a single phenomenon that is not a Dharma-gate. The mind is called a city because within it is the King of Dharma of sambodhi, where myriad virtues gather. There are thirty gates, divided into three: first, there are twelve gates elucidating the practice of the ten pāramitās, where the first and last combine two, and the middle eight have one each. Next, assisting and perfecting, eleven phrases, which are the ten superior practices of the dharmas for purifying the ground in the first stage. The text is slightly out of order, but the number is completely fulfilled: 1. faith; 2. loving-kindness; 3. firmness; 4. compassion; 5. relinquishment; 6 and 7 are both shame and conscience, meaning not tolerating evil; 8. being untiring; 9. practicing as spoken; 10. knowing the various sūtras and treatises; 11. perfecting worldly wisdom, whereby one can universally enlighten sentient beings. Later, from "sustaining" downward, seven phrases, the fulfillment of merit and wisdom; the first two are merit, and the latter five are wisdom. Within wisdom, the former three are provisional and the latter two are real. Third, from "O Son of the Buddha, the bodhisattva" downward, concluding praise and questioning explanation. Second, the hosts of bodily spirits secretly bestowing the Dharma, which has three parts: first, praising the friend to make him joyful. Next, from "from their ears" downward, emitting light to confer blessing. Later, from "Sudhana immediately attained" downward, Sudhana obtaining benefit, namely the ten eyes. The "inconceivable body" refers to the non-obstruction of the ten bodies. "Buddhas are equal" refers to the sameness of all Buddhas. Therefore, it differs from the preceding, which only elucidated the dharmakāya. The rest may be reflected upon. Third, from "at that time there was a guardian" downward, teaching the method of seeking spiritual friends. In this there are three parts: first, teaching; next, asking; later, answering. In the first there are two parts: first, teaching ten dharmas to increase his wisdom; later, revealing samādhi to pacify his distraction; each has an indication, an explanation, and a conclusion. Now first, in the explanation there are eleven minds: 1. straightforward; 2. compassionate; 3. wise; 4. vigorous; 5. faithful; 6. profound; 7. loving-kind; 8. pure; 9. beneficial; 10. skillful; 11. constant. Later, in the explanation of revealing samādhi, regarding "not abandoning or detaching from sense-objects" and so forth: ordinary people are defiled by sense-objects; those of the two vehicles abandon sense-objects; the provisional teaching, even when contemplating emptiness and existence mutually presented, is still deficient. If one cultivates completely, whatever meets the eye in confronting sense-objects exhaustively plumbs the source of dharmas, neither grasping nor abandoning. The Aṅgulimālīya-sūtra says: "The Mahāyāna refers to that eye faculty, which, with respect to all Tathāgatas, constantly, clearly, and distinctly sees, possessing full cultivation without diminution," and so forth; it also says: "The so-called eye sense-field, with respect to all Tathāgatas, constantly and clearly sees the gateway of entering, possessing full cultivation without diminution," and so forth. The rest can be understood. In the conclusion, "meeting friends everywhere": since concentration and wisdom travel together, there is no sense-object that does not tally, all being factors of the path, and thus true friends are universally communicated with from afar. Being able to practice like this constitutes protecting the hall of the true Dharma. Second, from "when these words were spoken" downward, asking. Third, from "the rākṣasa" downward, answering, which has four dharmas: 1. because friends are nowhere absent; 2. because Dharma is their essence; 3. because their bodies, like friends, are all-pervading; 4. because wisdom unites with sense-objects, like dreams and shadows. Furthermore, the former three mean detaching from the marks of sense-objects, and the fourth means detaching from the marks of mental conditioning. Those who seek good friends should fortunately reflect on these words.