大方廣佛華嚴經隨疏演義鈔 1.5

1.5

今初。「往復無際至其唯法界歟」，文有五句，言意多含，略為四意：一約三大釋、二約本末釋、三明法界類別、四總彰立意。今初。約三大釋者，意明法界具三大故。初句明用、次句明體、次句明相、次句融拂、末句結屬。今初，即往復無際是也。往者，去也。起也，動也。復者，來也、滅也、靜也。無際有二：一約廣多無有際畔，此就事用；二約絕於邊際，據即事同真。何法往復？略有三義：一雙約迷悟說、二唯就妄說、三返本還源說。今初，謂迷法界而往六趣，去也、動也；悟法界而復一心，來也，靜也。皆法界用也，迷則妄生、悟則妄滅。然真有二義：一約隨緣。迷則真隨於妄，則真滅妄生；悟則妄滅歸真，則真生妄滅。二約不變。迷悟生滅來往紛然，真界湛若虛空。體無始故即無初際，悟絕始終即無後際。二唯約妄說，復有二義：一竪論去來，過去無始、未來無終，無初後際；二約橫說，妄念攀緣浩無邊際。上二皆約廣多無際。若約絕際，妄無妄源，竪無初際；既無有始，豈得有終，故絕後際。《中論》云「大聖之所說，本際不可得。生死無有始，亦復無有終。若無有始終，中當云何有？是故於此中，先後共亦無。」橫尋妄心，不在內外，故亦無際。是以遠公云：「本端竟何從，起滅有無際。一毫涉動境，成此隤山勢。惑相既相承，觸理自生滯。因緣雖無主，開途非一致。」即其義也。三約返本還源說。對其初義，初義是總。第二約妄，惟往非來。今此唯復，復本源故，斯即靜義。故《周易．復卦》云「復，其見天地之心乎。」然往必復，《易．泰卦》云「無往不復，天地際也。」就此一義，自有往復。故《文殊師利所說不思議佛境界經》中，善勝天子問文殊師利言：「云何修菩薩道？」文殊初說雙行之行，次云：「復次天子！有往有復名修菩薩道。云何名為有往有復？觀諸眾生心所樂欲名之為往，隨其所應而為說法名之為復。自入三昧名之為往，令諸眾生得於三昧名之為復。自行聖道名之為往，而能教化一切凡夫名之為復。如是自得無生法忍為往，令諸眾生得無生忍為復。自以方便出於生死為往，令諸眾生出離生死為復。心樂寂靜為往，常在生死教化眾生為復。自勤觀察往復之行為往，為諸眾生而說斯法為復。自修空無相無願為往，為令眾生斷於三種覺觀心故而為說法為復。堅發誓願為往，隨其誓願拯濟眾生為復。發菩提心願坐道場名之為往，具修菩薩所行之行名之為復。是為菩薩往復之道。」釋曰：上來十對，皆上句自利為往，往涅槃故；下句利他為復，復於生死，化眾生故。雖有往復，總為返本還源復本心矣。此中無際，亦有二義：一菩薩行海廣多無際也、二一一稱理深無邊際也。然上三義皆法界用矣。

Now for the first. From 'Going and returning without bounds' to 'Is it not solely the dharmadhātu?', the text has five phrases. The words contain many meanings, which can be briefly classified into four imports: first, explained according to the three greatnesses; second, explained according to root and branch; third, clarifying the classifications of the dharmadhātu; fourth, generally revealing the intention of establishing it. Now for the first. As for explaining according to the three greatnesses, the intention is to clarify that the dharmadhātu possesses the three greatnesses. The first phrase clarifies the function; the next phrase clarifies the essence; the next phrase clarifies the characteristic; the next phrase harmonizes and eliminates them; the final phrase concludes with their attribution. Now for the first, that is, 'going and returning without bounds'. 'Going' means departing, arising, moving. 'Returning' means coming, ceasing, resting in quiescence. 'Without bounds' has two [meanings]: first, in terms of vastness and multiplicity, having no limits or margins—this pertains to phenomenal functions; second, in terms of cutting off all extremes—this relies on phenomena being identical to the real. What phenomena go and return? There are briefly three meanings: first, spoken jointly of delusion and awakening; second, spoken solely of delusion; third, spoken of returning to the origin and reverting to the source. Now for the first: deluded about the dharmadhātu, one goes to the six destinies—this is departing and moving; awakened to the dharmadhātu, one returns to the one mind—this is coming and resting in quiescence. Both are functions of the dharmadhātu: when deluded, delusion arises; when awakened, delusion ceases. However, the real has two meanings: first, in terms of concordance with conditions. When deluded, the real accords with delusion, so that the real ceases and delusion arises; when awakened, delusion ceases and returns to the real, so that the real arises and delusion ceases. Second, in terms of the unchanging. Delusion and awakening, arising and ceasing, coming and going, are manifold, yet the realm of the real is as serene as space. Because its essence is beginningless, there is no initial boundary; because awakening cuts off beginning and end, there is no posterior boundary. Second, spoken solely of delusion, there are again two meanings: first, vertically speaking of departing and coming, the past is beginningless, the future endless, lacking initial and posterior boundaries; second, horizontally speaking, deluded thoughts cling to conditions, boundless and vast. Both of the above pertain to the boundlessness of vast multiplicity. If spoken of cutting off boundaries: delusion lacks a source of delusion, vertically lacking an initial boundary; since it has no beginning, how could it have an end? Therefore it cuts off the posterior boundary. The Madhyamakaśāstra states: 'That which the Great Sage has spoken: / the primal limit cannot be found. / Samsāra has no beginning, / nor does it have an end. / If it has neither beginning nor end, / how could there be a middle? / Therefore, herein, / prior, posterior, and simultaneous likewise do not exist.' Horizontally seeking the deluded mind, it is neither inside nor outside, hence it is also without bounds. Therefore, Master Yuan said: 'From whence does the original source ultimately come? / Arising and ceasing are without bounds. / A single speck entering a moving realm / produces this momentum of a collapsing mountain. / Since characteristics of confusion succeed one another, / encountering principle naturally brings stagnation. / Although causes and conditions have no master, / the paths opened are not merely one.' This is precisely its meaning. Third, spoken of returning to the origin and reverting to the source: in contrast to the first meaning, the first meaning is general. The second pertains to delusion, which is only going and not coming. Here it is solely returning, because it reverts to the original source; this is precisely the meaning of quiescence. Hence the Hexagram Fu in the Zhouyi states: 'In Returning, does one not see the heart of Heaven and Earth?' However, where there is going, there must be returning; the Hexagram Tai in the Yijing states: 'There is no going without a returning; such is the juncture of Heaven and Earth.' Within this single meaning, there is naturally going and returning. Thus, in the Mañjuśrī-nirdeśa-acintya-buddhaviṣaya-sūtra, the god Śubhaketu asked Mañjuśrī: 'How does one cultivate the bodhisattva path?' Mañjuśrī first spoke of the dual practices, and next said: 'Furthermore, Devaputra, to have going and returning is called cultivating the bodhisattva path. What is called having going and returning? Contemplating the desires of sentient beings is called going; preaching the Dharma to them according to what is appropriate is called returning. Entering samādhi oneself is called going; causing sentient beings to attain samādhi is called returning. Personally practicing the noble path is called going; being able to teach and transform all ordinary beings is called returning. In this manner, personally attaining anutpattikadharmakṣānti is going; causing sentient beings to attain anutpattikadharmakṣānti is returning. Personally using upāya to exit saṃsāra is going; causing sentient beings to escape saṃsāra is returning. The mind delighting in solitude and quiescence is going; constantly remaining in saṃsāra to teach and transform sentient beings is returning. Personally and diligently contemplating the practices of going and returning is going; expounding this Dharma for sentient beings is returning. Personally cultivating emptiness, signlessness, and wishlessness is going; preaching the Dharma to cause sentient beings to sever the three kinds of discursive thinking is returning. Resolutely making vows is going; rescuing sentient beings in accord with those vows is returning. Generating the bodhicitta and vowing to sit at the bodhimaṇḍa is called going; fully cultivating the practices traversed by bodhisattvas is called returning. This is the path of going and returning for bodhisattvas.' Explanation: The ten pairs above all take the upper clause, self-benefit, as 'going', because one goes toward nirvāṇa; the lower clause, benefiting others, as 'returning', because one returns to saṃsāra to transform sentient beings. Although there are going and returning, together they constitute returning to the origin and reverting to the source, returning to the original mind. 'Without bounds' here also has two meanings: first, the ocean of bodhisattva practices is vast and without bounds; second, each and every one accords with principle, profoundly without bounds. Yet the three meanings above are all functions of the dharmadhātu.