大方廣佛華嚴經疏 59.21

59.21

第九德生，有德幻智歸幻門善友。第一依教趣求。第二「見德生」下見敬諮問。第三「時童子」下示己法門。於中二：初標名、後業用。今初，謂能所境智染淨之法，皆從緣起，無定性故，如幻而住。二「得此解脫」下明業用，中二：初別明、後結歎。今初，有十種幻，皆上句標幻、下句以緣生釋成。十中，初一為總，緣生世界並通染淨，剎海亦名世界故；餘九為別。初五約染分依他，如幻緣生故。一約有情苦果，從業惑集生。二約十二因緣順觀，即世間故，次第相由故云展轉。三就五類法中但除無為，故云一切。以無為無有起，非幻緣生故。異熟識等，從無始惡習內執為我，四惑相應故云我見等，及外取妄境，云種種幻緣，故感心等悉皆如幻。四五二句別明不相應行。四即是時，謂依行相續不斷分位建立為時，所依行空，時何所立？妄計有體，是顛倒智。五即無常生老等，謂依生已壞滅分位建立無常等，皆妄分別有。次一切國土，義通染淨眾生。染土多從三倒所生，以不了唯心，妄取境界故。上云一切國土，但想所持，既有妄想故，心見皆倒。言無明所現，亦通淨剎，謂登地已上無明未盡，所見國土種種不同。既云無明，則揀非佛土。後三種但約淨分依他，從緣如幻，可以意得。後「善男子」下結歎。言自性不思議者，幻法非有，體不實故；非無，相非無故。非一，性相異故；非異，無二體故。空有相即，一異兩亡。既離二邊亦忘中道，由斯交徹，故能一中現多、多皆即一，重重無礙為不思議，故推勝云善入無邊諸事幻網。第四「善男子我等」下謙己推勝。第五「時童子下」指示後友。於中二：初以力冥加、後「而告」下以言顯示。於中三：初指處、二示人、三教問。今初，國名海岸者，南海北岸，一生菩薩臨智海故。園名大莊嚴，因圓萬行而嚴果故。又生死園苑，以萬行樹林嚴自果故。廣大樓閣等者，約事，則其中廣博，同虛空故；有多光明，能遍照故、阿僧祇等寶所嚴故；蘊多樓閣，包多事故。約法，則二智相依、緣起相由，故云樓閣。智即法界，是為廣大。名毘盧等，順成上義。二智光明遍照事理故。智能包含萬德，即莊嚴藏，華嚴萬行不離此故。上約其果。從「菩薩」下出因。善根果報約其宿因，是彼善根之果報故；念力願力等約其現緣。後「住不思議」下現依所為。二「彌勒菩薩」下示人，先正示、後「為欲」下顯住因。彌勒梵音，具云迷帝隷，此云慈，是其姓也。然有三緣：一由本願，過去值大慈如來，因立大願，願得斯號故；二由此得慈心三昧故；三由母懷時有慈心故，如滿慈子。名阿逸多，此云無勝，以生具相好勝德無過故。今以姓而呼，但云慈氏。慈依智住，故曰處中。悲智雙遊，皆為利物，故云為欲等。三「汝詣彼」下教問，中二：先正教興十問者，表無盡故；後「何以」下釋廣問所由，先徵、後釋。徵意云：何以要須廣問？釋有二意：一所求德廣，能具說故。後「善男子汝不應」下能求大心法應爾故。前中二，初通顯彌勒德圓位滿、後「善男子彼善知識」下別顯是其真善友故。設若德滿，非己有緣，亦難求故。二明能求大心法應爾故者，即廣誡勸。於中二：先誡勸求法、後誡勸事友。前中二：先標不應，誡其去劣；後「何以」下釋所應作，令其廣修。文中，先徵、後釋。釋中亦二：先別明應修、後「善男子舉要」下結略顯廣。前中，有九十八門，分為十段：一上求菩提行；二「應化」下下救眾生行；三「應斷」下自斷惑障行；四「應令無量眾生」下勸物出離行；五「應消滅」下淨自根欲行，除三不善根，則成三善根等故；六「應生淨信」下力用自在行；七「應分別」下攝法治惑行；八「應嚴辦」下供佛攝生行；九「應修總持」下悲願深廣行；十「應入差別心」下證入圓滿行。二結略顯廣者，謂別陳難具故。第二「善男子汝求」下誡勸事友，中三：初誡次勸、後雙結二門。今初，分二：先正誡其離過、後「何以故」下舉益釋成。今初。言見隨煩惱行勿嫌怪者，善友有二：一實、二權。權能行於非道，內外生熟善巧難知，故不應嫌。實中復二：一行、二解。今但求解，不應觀行故。如《智論》五十說，亦如有目跛人猶能示道。二舉益釋成中有二：初明善友能示行故、二明善友為外護故。今初，先徵意云：但起廣心足成大道，何以要令事友誡離過耶？釋云：法假人弘，不因善友何能聞諸妙行？於中有三十五句，句各一行。二「善男子菩薩由」下明善友能為外護。前即能生，此能養育。於中二：前正明能為攝護、後「何以」下舉因釋成。於中，初徵意云：善惡在己，善友何能令我不墮惡趣等耶？釋意云：由友令離惡因故。因亡果喪，豈非友力。以此四十句釋上正明十五句，有通有別。通則後諸惡因通對前果，別則各各配屬。如由除諸難，不退大乘；由止諸惡，不犯淨戒；由破無明，不隨惡友。下諸句或有二三對上一句，可以意得，恐繁不配。

Ninth: The good spiritual friend Śrīsaṃbhava, who possesses the illusion-like wisdom returning to the portal of illusion. First, proceeding in quest according to instruction. Second, from "seeing Śrīsaṃbhava" onward, seeing, venerating, and questioning. Third, from "then the boy" onward, showing his own Dharma-portal. In this there are two parts: first, stating the name; next, its operational function. As for the first: the defiled and pure phenomena of subject and object, realm and wisdom, all arise from conditions and have no fixed nature; hence, they abide like an illusion. Second, from "having attained this liberation" onward, explaining the operational function; within this there are two parts: first, explaining separately; next, concluding in praise. As for the first: there are ten kinds of illusions, in each of which the upper clause states the illusion and the lower clause explains and establishes it through conditioned arising. Among the ten, the first is general: conditioned arising of worlds extends to both defiled and pure, since the ocean of lands is also called a world; the remaining nine are specific. The first five concern the defiled aspect of the paratantra (other-dependent nature), because they are conditioned arisings like an illusion. The first concerns the bitter retribution of sentient beings, arising from the accumulation of karma and affliction. The second concerns the forward contemplation of the twelve links of dependent origination, which is the mundane world itself; since they consecutively depend on one another, it is called "evolving in succession." The third concerns the five classes of dharmas, merely excluding the unconditioned; hence it says "all." Because the unconditioned has no arising, it is not an illusion-like conditioned arising. The ripening consciousness (vipāka-vijñāna) and so forth, from beginningless bad habitual tendencies, inwardly grasp at a self; associated with the four afflictions, it says "self-view" and so forth; and outwardly grasping at false objects, it is called "various illusion-like conditions"; therefore, the induced mind and so forth are all like an illusion. The fourth and fifth clauses specifically explain conditioned dharmas not associated with mind. The fourth is time, meaning that time is established based on the states of uninterrupted continuity of conditioned formations; when the conditioned formations relied upon are empty, where can time be established? Falsely imagining that it has an essence is inverted wisdom. The fifth is impermanence, birth, aging, and so forth, meaning that impermanence and so forth are established based on the states of decay and cessation after birth, all existing through false conceptualization. Next, "all lands": the meaning extends to both defiled and pure sentient beings. Defiled lands mostly arise from the three inversions, because by failing to realize that [all is] mind-only, one falsely grasps at objects. Above, it states that all lands are merely held by thought; since there is false thought, mental views are all inverted. The phrase "manifested by ignorance" also extends to pure lands, meaning that from the ground [of the bhūmis] upward, ignorance is not yet exhausted, so the lands seen are varied and distinct. Since it says "ignorance," this excludes the Buddha lands. The final three kinds concern only the pure aspect of the paratantra, which are like an illusion from conditions, as can be understood through contemplation. Next, from "good man" onward, concluding in praise. The phrase "inconceivable in its own nature" means: illusory dharmas are not existent, because their essence is unreal; they are not non-existent, because their marks are not absent. They are not one, because nature and marks differ; they are not different, because there are no two essences. Emptiness and existence are mutually identical; oneness and difference both disappear. Since they are separated from the two extremes and the middle way is also forgotten, thoroughly penetrating each other due to this, the one can manifest the many, and the many are entirely identical with the one; multi-layered and unobstructed, it is inconceivable; hence, deferring to the superior, it says "skillfully entering the illusion-net of boundless phenomena." Fourth, from "good man, we..." onward, humbling oneself and deferring to the superior. Fifth, from "then the boy..." onward, pointing out the subsequent friend. In this there are two parts: first, through power, secretly adding aid; next, from "and told" onward, revealing through words. In this there are three parts: first, pointing out the place; second, indicating the person; third, instructing the questions. As for the first: the country is named Coast, on the northern shore of the South Sea, because a bodhisattva of one lifetime remaining faces the ocean of wisdom. The park is named Great Adornment, because the cause fulfills the ten thousand practices to adorn the fruit. Furthermore, in the garden of birth and death, with the forest of ten thousand practices he adorns his own fruit. As for the vast tower and so forth: in terms of phenomena, its interior is vast, like empty space; it has great radiance, capable of illuminating everywhere; it is adorned with asaṃkhyeyas of jewels and so forth; it contains many towers, encompassing many phenomena. In terms of Dharma, the two wisdoms rely upon one another and conditioned arising depends on one another; hence it is called "tower." Wisdom is itself the dharmadhātu; this is "vast." Being named Vairocana and so forth accords with and establishes the above meaning. The radiance of the two wisdoms illuminates phenomena and noumenon everywhere. Wisdom can contain the ten thousand virtues, which is the treasury of adornments; the ten thousand practices of the Avataṃsaka do not depart from this. The above concerns its fruit. From "bodhisattva" onward, it brings out the cause. "The retribution of good roots" concerns his past causes, because it is the retribution of those good roots; the power of mindfulness, the power of vows, and so forth concern his present conditions. Next, from "abiding in the inconceivable" onward, it shows the purpose of the residence. Second, from "Maitreya Bodhisattva" onward, indicating the person: first, directly indicating him; next, from "in order to..." onward, revealing the causes for his dwelling. The Sanskrit sound for Maitreya, fully stated, is Maitreya; here it is translated as "Benevolence," which is his clan name. However, there are three conditions: first, due to his original vow, having encountered the Great Benevolence Tathāgata in the past, he thereupon made a great vow desiring to obtain this name; second, because he attained the samādhi of the benevolent mind; third, because when his mother was pregnant, she had a benevolent mind, like Pūrṇamaitrāyaṇīputra. His name is Ajita, translated here as "Invincible," because at birth he was endowed with the marks and signs and supreme virtues beyond excel. Now calling him by clan, he is simply referred to as Ci-shi (Maitreya). Benevolence dwells relying on wisdom, hence it is said to "dwell in the middle." Compassion and wisdom roaming together are both for the benefit of beings, hence it says "in order to" and so forth. Third, from "you should go to him" onward, instructing the questions; within this there are two parts: first, directly instructing the raising of ten questions, in order to express inexhaustibility; next, from "why?" onward, explaining the reason for asking extensively: first, raising the question; next, explaining. The intent of the question says: Why is it necessary to ask so extensively? The explanation has two meanings: first, the virtues sought are extensive, and he can preach them in full. Next, from "good man, you should not" onward, for the great mind seeking the Dharma it ought to be so. In the former there are two parts: first, generally revealing that Maitreya's virtues are complete and his stage is full; next, from "good man, that good spiritual friend" onward, specifically revealing that he is his true good spiritual friend. Even if his virtues were complete, if he had no affinity with oneself, he would also be difficult to seek. As for the second, explaining that for the great mind seeking the Dharma it ought to be so: this is the extensive admonition and encouragement. In this there are two parts: first, admonishing and encouraging to seek the Dharma; next, admonishing and encouraging to serve the friend. In the former there are two parts: first, stating what one should not do, admonishing him to leave inferiority; next, from "why?" onward, explaining what should be done, causing him to cultivate extensively. In the text, first questioning, then explaining. In the explanation there are also two parts: first, specifically explaining what should be cultivated; next, from "good man, in brief" onward, concluding the concise to reveal the extensive. In the former, there are ninety-eight portals divided into ten sections: 1. the practice of seeking bodhi above; 2. from "should transform" onward, the practice of rescuing sentient beings below; 3. from "should sever" onward, the practice of severing one's own affliction-hindrances; 4. from "should cause immeasurable sentient beings" onward, the practice of exhorting beings to achieve renunciation; 5. from "should extinguish" onward, the practice of purifying one's own faculties and desires, because removing the three unwholesome roots brings about the three wholesome roots, etc.; 6. from "should generate pure faith" onward, the practice of sovereign power and function; 7. from "should distinguish" onward, the practice of gathering teachings to remedy afflictions; 8. from "should adorn and prepare" onward, the practice of making offerings to buddhas and gathering sentient beings; 9. from "should cultivate dhāraṇī" onward, the practice of deep and extensive compassion and vows; 10. from "should enter the differentiated mind" onward, the practice of realizing and entering fulfillment. As for the second, concluding the concise to reveal the extensive: this means that detailing them individually is difficult to complete. Second, from "good man, you seeking" onward, admonishing and encouraging to serve the friend; within this there are three parts: first admonishing, next encouraging, and finally concluding the two portals together. As for the first, it is divided into two: first, directly admonishing him to depart from faults; next, from "why is this?" onward, citing the benefits to explain and establish it. As for the first: regarding the phrase "seeing [the friend's] actions conforming to afflictions, do not resent or find fault": good spiritual friends are of two kinds: first, real; second, provisional. The provisional can act along non-paths, and whether their inner and outer skills are raw or ripe is difficult to know; therefore, one should not resent them. Within the real there are also two kinds: first, practice; second, understanding. Here, one only seeks understanding and should not inspect their practice. As the fiftieth fascicle of the Da zhidu lun says, it is like a lame person with eyes who can still show the way. In citing the benefits to explain and establish, there are two parts: first, explaining that the good spiritual friend can show the practices; second, explaining that the good spiritual friend serves as an external protector. As for the first, the questioning intent first says: Merely giving rise to a vast mind suffices to accomplish the Great Path; why must one be instructed to serve the friend and admonished to leave faults? The explanation says: The Dharma relies on people to propagate; without relying on a good spiritual friend, how could one hear the various wondrous practices? In this there are thirty-five clauses, each clause being one practice. Second, from "good man, a bodhisattva, due to..." onward, explaining that the good spiritual friend can serve as an external protector. The former could give birth; this can nurture. In this there are two parts: first, directly explaining that they can provide gathering and protection; next, from "why?" onward, citing the causes to explain and establish it. In this, the questioning intent first says: Good and evil lie within oneself; how can a good spiritual friend cause me not to fall into evil destinies and so forth? The explanation's intent says: Because the friend causes one to abandon evil causes. When the cause is eradicated, the result is lost; how could this not be the friend's power? Using these forty clauses to explain the above fifteen clauses that directly clarify this, there are general and specific aspects. Generally, the subsequent evil causes correspond generally to the previous results; specifically, each is matched respectively: for example, due to eliminating various difficulties, one does not regress from the Mahāyāna; due to stopping various evils, one does not violate pure precepts; due to destroying ignorance, one does not follow evil friends. Among the subsequent clauses, some have two or three matching one clause above, which can be understood through contemplation; fearing prolixity, they are not matched here.