大方廣佛華嚴經隨疏演義鈔 38.11

38.11

疏「三依瑜伽」等者，論云「云何十二住等？嗢陀南云『種性勝解行，極喜增上戒，增上心三慧，無相有功用。無相無功用，及以無礙解，最上菩薩住，最極如來住。』」長行釋云「謂菩薩種性等」，具列其名而無次第。今疏依下釋，加於次第，便引釋文已略釋竟。然彼廣釋中皆先問後答，今初先有問云：云何菩薩種性住（此問位體）？云何菩薩住種性位（此問能住人）？今疏引答，具答二問。文有三段：初答後能住人問，謂由性仁賢性，能成菩薩行德，不由思擇制約有所防護，故即善行人。「任持」等者，二答前位體問也。此言猶略，具足論云「若諸菩薩種性，任持一切佛法種子於自體中，於所依中具足有一切佛法、一切種子。」釋曰：阿賴耶識名為自體，相續之身名為所依。未發心前，彼自體中佛法種子為此住體。種性即住，持業釋也。以其宗中立有五性，此即菩薩種性人也。「性離麁垢」下，三約煩惱輕微，重釋能住人也。此言亦略，具足論云「又諸菩薩種性住，性離麁垢，不能現起上煩惱纏，由此故無造無業或斷善根。」「二勝解行住」者，釋文具足論也。彼疏釋云「即以此住有漏種現，及無漏種諸善為體，而猶未證真寂之理，但印持決定而起諸行，故名勝解行。」「三極喜住」者，即以所得無為有為無漏善等而為其體，下諸位體皆同此體，但約初得以受別名，廣如地品。三即初地，從四至十二配二地至十地，易故不釋。「四亦依瑜伽」下，即四十九論，復以類例大同，束為七地：一約種性；二約賢位；三初入聖故，三住即為三地；四從二地至七，依聖道修功用行滿，故束為一，名行正行地；五以八地無功任運增進，故名決定；六以九地依無功用起利他行，故名決定行；七因圓果滿，名到究竟地也。「五依仁王」等者，即〈奉持品〉。若新經，如次牒十住、行、向、十地之名。今依舊經，名異義同。經云「大牟尼言：『有修行十三觀門諸善男子，為大法王。從習忍至金剛頂，皆為法師依持建立。汝等大眾應如佛供養而供養之，應持百億天華天香而以奉上。』」下經便牒便釋，其文繁廣，亦不列次。今略列其名，加以次第。今初，言「一習種性」者，此即十住，經云「善男子！其法師者，是習種性菩薩。若在家婆差、優婆差，若出家比丘、比丘尼，修行十善，自觀己身地水火風空識分分不淨，復觀十四根，所謂五情、五受、男女、意命等，有無量罪過故，即發無上菩提心，常修三界一切念念皆不淨，故得不淨忍觀門。住在佛家，修六和敬，所謂三業、同戒、同見、同學，行八萬四千波羅蜜道」等，下皆廣釋。今但釋難。言善覺者，即歡喜地，初證真如，得無分別智故。二地，戒德清淨，入修慧故。三地，聞持發慧光故，故舊為明地。四地，是焰慧故，亦云爾焰，亦云所知燒，於所知慧焰增故。五地，入真達俗，為難勝故。六地，般若寔智常現前故。七地，依空涉有，為玄達故。八地，得一切法，是寔覺故。九地，善慧具四十辯，普應多會，使情非情皆說法故。十三菩薩地，盡能入佛境故。言「義當十地等覺」者，《仁王》不立等覺，故云義當。「六依仁王」等者，即依〈教化品〉。新經即〈菩薩行品〉，〈十忍品〉廣明，今當略示。言「如次配三賢」者，伏忍下品當十住，中品當十行，上品當十迴向。故彼經云「佛言：『大王！五忍是菩薩法，謂伏忍上中下、信忍上中下（初二三地）、順忍上中下（四五六地）、無生忍上中下（七八九地）、寂滅忍上中下，名為諸菩薩修般若波羅蜜。』」今以《瓔珞》亦有五忍，寂滅亦分三品，中品即當等覺。「七亦仁王」等者，亦即上品五忍，以文云「善男子！初發相心信，恒河沙眾生修行伏忍，於三寶中生習種性十心，信心、精進心、念心、慧心、定心、施心、戒心、護心、願心、迴向心，是為菩薩能少分化眾生，已超過二乘一切善地。一切諸佛菩薩長養十心為聖胎。」釋曰：此之十心是習種性中，為十住因，開因異果故加此十。剋實唯五十一，開等覺故，亦通諸經有五十二。「八依瓔珞」等者，但除十信，信未成位故。故彼經云「佛告敬首菩薩：『汝言義相云何者，所謂十住、十行、十迴向、十地、無垢地、妙覺地，我今當說。』」「九依瓔珞」等者，即總收大位為四，後二因圓果滿為二，並如〈十忍品〉釋。「依楞伽等」者，此非立位，不別為門，而欲成五教，故此附出。以十門中前四是始教，次五終教，此《楞伽》當頓教，十即圓教。小非大位，故略不論。「十依此經」者，雖言四十二，以具圓融行布，則融前九，一經通明。若取差別，即第二會終第七會。「十信開合」者，指前開成五十二，合唯四十二，開合無礙，此經必具，故十門收之。

Regarding the Commentary's statement 'Third, relying on the Yogācārabhūmi,' the treatise says: 'What are the twelve abidings and so forth? The uddāna states: "Lineage, adhimukticaryā, / extreme joy, higher morality, / higher mind, and the three wisdoms, / signless with effort, / signless without effort, / unhindered comprehension, / the supreme bodhisattva abiding, / and the ultimate Tathāgata abiding."' The prose commentary explains: 'Namely, the bodhisattva lineage, and so forth,' fully listing their names but without sequential order. Now, following the later explanation, the Commentary adds the sequential order, quoting the explanatory text and having already briefly explained it. However, throughout its detailed exposition, it always asks first and answers later. Now, at the beginning, it first asks: What is the abiding of the bodhisattva lineage (this asks about the essence of the stage)? How does a bodhisattva abide in the lineage stage (this asks about the person capable of abiding)? Now the Commentary cites the reply, completely answering both questions. The text has three sections: First, answering the latter question concerning the person capable of abiding: by virtue of a benevolent and virtuous nature, one is naturally able to accomplish the bodhisattva's conduct and virtues, not having to rely on deliberation and restriction to maintain vigilance; thus they are a practitioner of goodness. Regarding 'Sustaining' and so forth: second, this answers the earlier question concerning the essence of the stage. These words are still brief; the complete treatise says: 'If bodhisattvas of this lineage sustain all seeds of the buddhadharmas within their own essence, then within their basis, they are fully endowed with all buddhadharmas and all seeds.' Explanation: The ālayavijñāna is called the 'own essence', and the continuous body is called the 'basis'. Before generating the mind [of awakening], the seeds of the buddhadharmas within that own essence constitute the essence of this abiding. 'Lineage' is itself the 'abiding'—this is a karmadhāraya compound. Because that school posits five lineages, this refers to a person of the bodhisattva lineage. Regarding 'By nature free from coarse defilements' onwards: third, in terms of defilements being light and subtle, it further explains the person capable of abiding. These words are also brief; the complete treatise says: 'Furthermore, for bodhisattvas abiding in the lineage, their nature is free from coarse defilements; they cannot give rise to the active entanglements of dominant defilements, and because of this, they do not commit [actions leading to] uninterrupted [retribution] nor sever their roots of goodness.' Regarding '2. The abiding of adhimukticaryā': the explanatory text is found fully in the treatise. Its commentary explains: 'It takes the defiled seeds and actual states of this abiding, as well as the various uncontaminated virtuous seeds, as its essence; yet not having realized the principle of true quiescence, they merely apply resolute conviction to undertake the various practices, hence it is called adhimukticaryā.' Regarding '3. The abiding of extreme joy': it takes the attained unconditioned and conditioned uncontaminated virtues and so forth as its essence; the essences of the subsequent stages are all identical to this essence, but specific names are given only in terms of what is first attained, as detailed in the 'Ten Grounds Chapter'. The third is the first bhūmi; from the fourth to the twelfth correspond to the second through tenth bhūmis, which are easy and therefore not explained. Regarding 'Fourth, also relying on the Yogācārabhūmi' onwards: this refers to fascicle 49 of the treatise, which again gathers them into seven grounds based on broad similarities: 1. based on lineage; 2. based on the stage of the worthy; 3. because of first entering sainthood, the three abidings thus form three grounds; 4. from the second ground through the seventh, because the practice with effort based on the noble path is completed, they are gathered into one, called the ground of engaging in correct practice; 5. because the eighth ground effortlessly progresses naturally, it is called determination; 6. because the ninth ground initiates altruistic actions based on effortless action, it is called determined action; 7. because the cause is rounded out and the fruit is fulfilled, it is called reaching the ultimate ground. Regarding 'Fifth, relying on the Renwang' and so forth: this refers to the 'Receipt and Maintenance Chapter'. If [one follows] the new sutra, it lists in sequence the names of the ten abidings, practices, pariṇāmanās, and ten bhūmis. Here, relying on the old sutra, the names differ but the meaning is identical. The sutra says: 'The Great Sage said: "There are good sons who cultivate the thirteen gateways of contemplation, being great Dharma kings. From the endurance of practice up to the diamond summit, they are all dharmabhāṇakas who rely, uphold, and establish [the teaching]. You, the great assembly, should make offerings to them just as you make offerings to the Buddha; you should hold billions of heavenly flowers and heavenly incense to present to them."' Later, the sutra immediately enumerates and explains them, but the text is broad and voluminous, and likewise does not arrange them in sequence. Now their names are briefly listed and sequential order is added. Now, first, regarding '1. The practice lineage': this refers to the ten abidings. The sutra says: 'Good sons! That dharmabhāṇaka is a bodhisattva of the practice lineage. Whether a lay upāsikā or upāsaka, or a monastic bhikṣu or bhikṣuṇī, cultivating the ten virtues, they contemplate their own body as impure part by part in terms of earth, water, fire, wind, space, and consciousness; further, they contemplate the fourteen faculties—namely, the five emotional faculties, the five feelings, male, female, mind, life, and so on—as having boundless faults and errors; therefore, they immediately resolve upon anuttarabodhi, constantly cultivating the contemplation that everything in the three realms is impure at every thought-moment, thereby obtaining the gateway of contemplating the endurance of impurity. Abiding in the Buddha's household, cultivating the six points of harmony and respect—namely, the three karmic activities, sharing precepts, sharing views, and studying together—they practice the eighty-four thousand pāramitā paths,' and so forth, which are all explained in detail below. Now only the difficult points are explained. The so-called 'Good Awakening' is the ground of joy, because one first realizes tathatā and attains non-conceptual cognition. On the second ground, the virtue of morality is purified, entering cultivated wisdom. On the third ground, retaining what is heard emanates the light of wisdom, hence the old [translation] called it the ground of illumination. The fourth ground is blazing wisdom, also called jñeya-dahana, because the flame of wisdom burns brightly regarding the knowable. The fifth ground enters the true and penetrates the conventional, being difficult to conquer. On the sixth ground, the real wisdom of prajñā constantly appears before one. On the seventh ground, relying on emptiness to engage with existence, it is profound penetration. On the eighth ground, attaining all phenomena, it is genuine awakening. On the ninth ground, good wisdom is endowed with the forty varieties of eloquence, responding universally to many assemblies, causing both the sentient and insentient to preach the Dharma. The thirteenth is the bodhisattva ground, because it can fully enter the Buddha's realm. Regarding 'In meaning it corresponds to the tenth ground and equal awakening': the Renwang does not establish equal awakening, hence it says 'in meaning it corresponds.' Regarding 'Sixth, relying on the Renwang' and so forth: this relies on the 'Teaching and Transforming Chapter'. In the new sutra, this is the 'Bodhisattva Practice Chapter', which is explained in detail in the 'Ten Endurances Chapter'; now it should be briefly shown. Regarding 'Corresponding in sequence to the three worthies': the lower grade of suppressed endurance corresponds to the ten abidings, the middle grade to the ten practices, and the upper grade to the ten pariṇāmanās. Therefore, that sutra says: 'The Buddha said: "Great King! The five endurances are the bodhisattva Dharma: namely, suppressed endurance in upper, middle, and lower [grades]; faith endurance in upper, middle, and lower [grades] (the first, second, and third grounds); compliant endurance in upper, middle, and lower [grades] (the fourth, fifth, and sixth grounds); endurance of unproduced phenomena in upper, middle, and lower [grades] (the seventh, eighth, and ninth grounds); and quiescent cessation endurance in upper, middle, and lower [grades]—these are called the cultivation of the prajñāpāramitā by all bodhisattvas."' Now, because the Yingluo also has five endurances, quiescent cessation is likewise divided into three grades, the middle grade corresponding to equal awakening. Regarding 'Seventh, also from the Renwang' and so forth: this also refers to the upper grade of the five endurances, as the text says: 'Good sons! At the initial generation of the mind endowed with marks of faith, sentient beings as numerous as the sands of the Ganges cultivate suppressed endurance, generating within the Three Jewels the ten minds of the practice lineage: the mind of faith, the mind of vigor, the mind of mindfulness, the mind of wisdom, the mind of samādhi, the mind of giving, the mind of morality, the mind of protection, the mind of vow, and the mind of pariṇāmanā. These are bodhisattvas who can transform sentient beings to a small degree, having already surpassed all the virtuous grounds of the two vehicles. All buddhas and bodhisattvas nurture the ten minds as the sacred womb.' Explanation: These ten minds within the practice lineage are the causes for the ten abidings; because the causes are distinguished from the fruits, these ten are added. Strictly speaking, there are only fifty-one; because equal awakening is opened, throughout the various sutras there are also fifty-two. Regarding 'Eighth, relying on the Yingluo' and so forth: this merely excludes the ten faiths, because faith has not yet formed a stage. Therefore, that sutra says: 'The Buddha told Bodhisattva Jingshou: "Regarding your asking what the characteristics of meaning are: namely, the ten abidings, ten practices, ten pariṇāmanās, ten bhūmis, the unstained ground, and the ground of wondrous awakening; I shall now explain them."' Regarding 'Ninth, relying on the Yingluo' and so forth: this gathers the major stages into four, and the last two of fulfilled cause and perfected fruit into two, all as explained in the 'Ten Endurances Chapter'. Regarding 'Relying on the Laṅkāvatāra and so forth': this does not establish stages, nor does it form an independent heading; however, desiring to establish the five teachings, it is appended here. For among the ten headings, the first four are the initial teaching, the next five are the final teaching, this Laṅkāvatāra corresponds to the sudden teaching, and the tenth is the complete teaching. Since the Hinayana is not a great stage, it is briefly omitted from discussion. Regarding 'Tenth, relying on this sutra': although it says forty-two, because it is endowed with both perfect interpenetration and graded arrangement, it integrates the previous nine, universally elucidated throughout the single sutra. If taking the distinctions, it spans from the end of the second assembly to the seventh assembly. Regarding 'The unfolding and combining of the ten faiths': this points to the earlier unfolding into fifty-two and combining into forty-two; unfolding and combining are unobstructed, and this sutra necessarily encompasses both, hence they are subsumed under the ten headings.