大方廣佛華嚴經隨疏演義鈔 40.8

40.8

疏「統有四義」者，然法光明，《攝論》中釋本論，釋云「能正了知周遍無量、無分限相大法光明。」今疏取諸釋意，參為四義：初一即世親意。世親先牒本論竟，釋云「謂正了達十方無邊無分限相，如善習誦文字光明，名法光明。」今疏取意，以能正了達，即法智慧。十方無邊法，即此勝進。能所詮法也。二即無性意。彼牒本論竟，釋云「謂正通達十方無邊無分限相，顯照行故，名法光明。」今疏取意，無性但有顯照行言異於世親，故取意義以能詮為光明，而無性意亦有菩薩智為明耳。上二《攝論》所釋，皆是第七。三即梁論意。梁論即世親同本異譯，而文稍廣多，是敵對譯故。彼論第十，先牒本論云「三能見一切處無量分別相善法光明。」次釋云「約三乘法說一切處，又約內外法說一切處，又約真俗法說一切處。如此一切處，菩薩能見無量相，如佛所說法相及世間所立法相，菩薩皆能了達，即如量智。如其本數量，菩薩以如理智通達，無分別相。此二智能照了真俗境故，名法光明。」釋曰：此中論意不異初釋，但文廣說一切處等耳。而能了達者，亦通諸菩薩智。今取其別意，但取所詮中菩薩之智異法慧智，故為別耳。其第四意，一向義加，顯此四解後後狹於前前耳。疏「德雖無量」下，總結。謂顯其當位已得勝進，云何上求？故云「而於勝進義非愜當」。疏「非明無之處即名無明」等者，即《俱舍》第十偈云「明所治無明，如非親實等。」上句正明有體，謂此無明不了四諦，明所對治名曰無明。與明相違方名無明，非是離明之外皆是無明。此揀眼等亦非明無之處即名無明，此即正明有體。下句舉喻釋成，六地當釋。正說中，疏「不守根門名為放逸」，即《瑜伽》意，前文曾引。此段疏文乃有三義：初略釋名；二「涅槃云不放逸」下，明先彰所以；三出其體業。二中，即《涅槃》二十四〈高貴德王菩薩品〉十功德中第四十事利益功德。於中，一根深難拔。經自牒云「云何根深難拔？所言根者，名不放逸。不放逸者為是何根？所謂阿耨多羅三藐三菩提根。善男子！一切諸佛諸善根本皆不放逸，不放逸故諸餘善根展轉增長，以能增長諸善根故，於諸善中最為殊勝。善男子！如諸跡中象跡為上（云云），如諸明中日光為最，如諸王中轉輪聖王為最第一，如諸流中四河為最，如諸山中須彌山王為最第一。善男子！如水生華中青蓮華為最。不放逸法亦復如是，於諸善法為最為上。善男子！如陸生華中婆利師華為最為上。不放逸法亦復如是，為最為上。師子、金翅、羅睺大身，乃至佛僧為諸眾中最。」廣引喻竟，結云「以是義故，不放逸根深固難拔。」即其文也。疏「即精進三根」下，第三出體業，即《唯識》第六釋曰「謂依精進及無貪等三種善根，此之四法於所斷惡防令不起，於所修善修令增長。體是四法，約別功能而假建立，名不放逸，非別有體。」疏「寧起疥癲」下，即《薩遮尼犍子經》。「難反復故」，即《淨名》文，彼第二經云「凡夫於佛法有反復，而聲聞無也。」疏「謂離善知識」下，合上四種重任，此合大海最深重難持故。諸山喻菩薩，如十地十山故。草木喻緣覺，獨善不從師故。眾生喻聲聞，有師屬故。疏「言五印者」，即同《淨名》迦旃延章五非常觀。然前四非常即是有為，寂靜為涅槃即是無為，攝為無為盡。又前四俗諦，後一真諦。疏「言四印者」下，即《莊嚴論》第十一，名四法印。論云「四法印者，一者一切行無常印、二者一切行苦印、三者一切法無我印、四者涅槃寂滅印。」所以知合空入於無我者，論云「此中應知無常印及苦印，為成無願三昧依止；無我印為成空三昧依止；寂滅印為成無相三昧依止。說此法印為三三昧依止故。」疏「或名優陀那」者，即《地持》第八亦名優檀那。論云「有四優檀那，諸佛菩薩為令眾生得清淨，故說為四。云何為四？一切行無常、一切行苦、一切法無我、涅槃寂滅。諸佛菩薩具足此法，復以此法傳授眾生，是名優檀那。過去寂滅諸牟尼尊展轉相傳，是名優檀那。」疏「菩薩藏經第二名法鄔陀南」者，亦是《大寶積》第三十六〈菩薩藏會〉第十二卷末，即〈試驗菩薩品〉。經云「舍利子！諸佛世尊具大智力，總攝諸法安處四種鄔陀南中。何等為四？所謂一切行無常、一切行苦、一切法無我、涅槃寂滅。舍利子！所演一切行無常者，如來為諸常想眾生斷常想故。所演一切行苦法者，如來為諸樂想眾生斷樂想故。所演一切無我法者，如來為諸我想眾生斷我想故。所演寂滅涅槃法者，如來為諸住有所得顛倒眾生斷有所得顛倒心故。舍利子！是諸菩薩若聞如來說一切行為無常者，則能善入畢竟無常。若有聞說一切行苦，則能興起厭離願心。若有聞說諸法無我，則能修習空三摩地妙解脫門。若有聞說寂滅涅槃，則能修習無相三摩地而不非時趣入真際。如是舍利子！若諸菩薩摩訶薩能善修習如是法者，終不退失一切善法，速得圓滿一切佛法。」疏「鄔陀南者此云標相」者，釋經也。言「涅槃寂靜是無為法標相」者，略舉，亦應云無常是有為法標相、苦是有漏法標相、無我是諸法標相。亦有說言鄔陀南者，應言說也，佛常說故，義當無問自說經。疏「印即決定義」者，却釋法印之名。「決定無常」等者，諸有漏法決定是苦，一切法決定無我，無為法決定寂靜。疏「善戒第七」下，略示源由。「地持第八」，已如上說。《善戒》第七者，經云「智有三種：一者能捨外物：二者捨內物：三者捨內外已兼化眾生。云何教化？見貧窮者先當語言：『汝能歸依於三寶不？受齋戒不？』若言能者，先受三歸及以齋戒，後則施物。若言不能，復應語言：『若不能者，汝能隨我說一切法無常無我、寂滅涅槃不？』若言能者，復當教之，教已便施。乃至云若能如是先教後施，是名大施。」釋曰：此即次下云「言三法印者，四中合苦入於無常，即《智論》所說三法印也。」疏「瑜伽四十六」者，論云「復次有四種法嗢陀南，諸佛菩薩欲令有情清淨故說。」與《地持》同，《地持》即《瑜伽》同本異譯耳。疏「或除涅槃」等者，此三唯說有為，即不合苦入無常也。言三者，一無常、二苦、三無我也。然嗢陀南，此云集施，應與鄔陀南異。今論亦云嗢陀南，或譯之少巧。此三即涅槃三修。疏「今以諸印」下，結前諸印生後，釋一印義。

Regarding the commentary's statement, 'Altogether there are four meanings': Concerning the 'illumination of Dharma,' the explanation of the root treatise in the Mahāyānasaṃgraha says: 'Able to correctly and completely know the illumination of the great Dharma whose characteristics are pervasive, immeasurable, and boundless.' Now the commentary takes the intended sense of these various explanations and combines them into four meanings: The first is the intention of Vasubandhu. Vasubandhu first cited the root treatise, and then explained: 'It means correctly and thoroughly understanding the immeasurable and boundless characteristics of the ten directions; like the illumination of texts through good study and recitation, it is termed the illumination of Dharma.' Now the commentary adopts this intent: being able to correctly and thoroughly understand is the wisdom of the Dharma; the boundless phenomena of the ten directions are precisely this superior progress—the phenomena that express and are expressed. The second is the intention of Asabhāva. Having cited the root treatise, he explained: 'It means correctly and thoroughly penetrating the boundless and unlimited characteristics of the ten directions, manifesting and illuminating practices; hence it is called the illumination of Dharma.' Now the commentary adopts this intent: Asabhāva merely has the words 'manifesting and illuminating practices' which differ from Vasubandhu, so it takes the intended meaning that the expressive [teaching] serves as illumination; yet in Asabhāva's intent, the bodhisattva's wisdom also constitutes illumination. The above two explanations of the Mahāyānasaṃgraha are both in the seventh chapter. The third is the intent of the Liang translation of the treatise [Mahāyānasaṃgrahabhāṣya]. The Liang treatise is a different translation of the same root text as Vasubandhu's, but its text is somewhat broader and more extensive, being a direct counterpart translation. In the tenth fascicle of that treatise, it first cites the root treatise: 'Third, being able to see everywhere the illumination of good dharmas with immeasurable conceptual characteristics.' Next it explains: 'With reference to the triyāna teachings, it speaks of "everywhere"; again, with reference to internal and external phenomena, it speaks of "everywhere"; again, with reference to ultimate and conventional phenomena, it speaks of "everywhere." In all such places, the bodhisattva is able to see immeasurable characteristics. As for the characteristics of phenomena taught by the Buddha and the characteristics of phenomena established by the worldly, the bodhisattva is able to understand them all, which is knowledge according to measure. In accordance with their original number and quantity, the bodhisattva penetrates them with knowledge according with reality, without conceptual characteristics. Because these two knowledges can illuminate ultimate and conventional objects, it is called the illumination of Dharma.' In explanation: The meaning of this treatise does not differ from the first explanation, but merely expands its phrasing to explain 'everywhere' and so forth. And that which can thoroughly understand also extends to all bodhisattva wisdom. Now taking its distinct meaning, it only takes the bodhisattva's wisdom within what is expressed as distinct from the wisdom of Dharma-wisdom; hence it is distinguished. As for the fourth meaning, it is added strictly on conceptual grounds, to demonstrate that among these four explanations, each subsequent one is narrower than the preceding. From 'Although virtues are immeasurable' onward in the commentary, it concludes generally. This is to show that having already obtained superior progress in that position, how could one seek higher? Hence it says: 'Yet regarding the meaning of superior progress, it is not fitting.' Regarding the commentary's statement, 'It is not that the absence of vidyā is called avidyā' and so forth: this refers to the verse in the tenth fascicle of the Abhidharmakośa: 'Avidyā is the antidote to vidyā, like non-friend, non-truth, and so forth.' The upper line directly clarifies that it has an essence: this avidyā does not understand the four truths, and what is remedied by vidyā is called avidyā. Only that which is contrary to vidyā is called avidyā; it is not that everything other than vidyā is avidyā. This eliminates the eyes and so forth, nor is the absence of vidyā termed avidyā; this directly clarifies that it has an essence. The lower line presents a simile to explain and establish it, which will be explained in the sixth bhūmi. In the main exposition, the commentary's statement, 'Not guarding the sense doors is called heedlessness,' is the meaning in the Yogācārabhūmi, cited previously. This section of the commentary has three meanings: first, briefly explaining the name; second, from 'The Nirvāṇa [Sūtra] says heedlessness' onward, clarifying the reason for showing it first; third, bringing forth its essence and activity. In the second, it is the fourth of the ten beneficial merits in chapter twenty-four of the Nirvāṇa Sūtra, 'Bodhisattva Noble and Virtuous King.' Therein, first, 'its roots are deep and hard to uproot.' The sūtra itself cites: 'Why are its roots deep and hard to uproot? That which is called root is named non-heedlessness. What root is non-heedlessness? It is called the root of anuttarasamyaksaṃbodhi. Good son! All roots of goodness of all Buddhas have non-heedlessness as their foundation. Because of non-heedlessness, all remaining roots of goodness progressively increase. Because it can increase all roots of goodness, among all goods it is the most supreme. Good son! Just as among footprints, the elephant's footprint is supreme (and so forth); just as among lights, the light of the sun is the utmost; just as among kings, the wheel-turning sage king is first and foremost; just as among flows, the four rivers are the foremost; just as among mountains, Sumeru the king of mountains is the first and foremost. Good son! Just as among flowers growing in water, the blue lotus is the foremost, the dharma of non-heedlessness is likewise: among all wholesome dharmas, it is the foremost and supreme. Good son! Just as among flowers growing on land, the vārṣikā flower is the foremost and supreme, the dharma of non-heedlessness is likewise: it is the foremost and supreme. The lion, the garuḍa, the great body of Rāhu, up to the Buddha and Saṅgha being the foremost among all assemblies.' After extensively citing similes, it concludes: 'For this reason, the root of non-heedlessness is firm and hard to uproot.' Such is the text. From 'Namely, diligence and the three roots' onward in the commentary, the third part brings forth its essence and activity; this is explained in the sixth fascicle of the Vijñaptimātratāsiddhi: 'Relying upon diligence and the three roots of goodness such as non-greed, these four dharmas prevent unarisen evils from arising regarding what should be severed, and cultivate and increase what should be cultivated regarding goodness. Their essence is these four dharmas; established nominally based on their distinct functions, it is called non-heedlessness, having no separate substantial essence.' Regarding the commentary's 'Rather develop scabies and leprosy' and so forth: this comes from the Satyakanirgrantha-sūtra. 'Because it is difficult to turn back' is a passage from the Vimalakīrtinirdeśa; its second fascicle says: 'Ordinary beings can turn back in the Buddha Dharma, but śrāvakas cannot.' Regarding the commentary's 'Meaning departing from good spiritual friends' onward: this matches the four heavy burdens above; this matches the great ocean being the deepest, heaviest, and hardest to sustain. The various mountains are similes for bodhisattvas, like the ten mountains for the ten bhūmis. The grasses and trees are similes for pratyekabuddhas, who cultivate goodness alone without following a teacher. Sentient beings are similes for śrāvakas, because they depend on teachers. Regarding the commentary's statement, 'Speaking of five seals': this is the same as the contemplation of the five impermanences in the chapter on Kātyāyana in the Vimalakīrtinirdeśa. The first four impermanences are conditioned, while peace as nirvāṇa is unconditioned; subsuming conditioned and unconditioned exhausts it. Moreover, the first four are conventional truth, and the latter one is ultimate truth. From the commentary's 'Speaking of four seals' onward: this is in the eleventh fascicle of the Mahāyānasūtrālaṃkāra, named the four dharma-seals. The treatise says: 'The four dharma-seals are: first, the seal that all conditioned formations are impermanent; second, the seal that all conditioned formations are suffering; third, the seal that all phenomena are without self; fourth, the seal that nirvāṇa is quiescent cessation.' The reason we know that emptiness is combined into selflessness is that the treatise says: 'Herein it should be known that the seal of impermanence and the seal of suffering serve as the basis for accomplishing the wishless samādhi; the seal of selflessness serves as the basis for accomplishing the emptiness samādhi; the seal of quiescent cessation serves as the basis for accomplishing the signless samādhi. It is said that these dharma-seals serve as bases for the three samādhis.' Regarding the commentary's 'Or named udāna': in the eighth fascicle of the Bodhisattvabhūmi [Dichi lun] it is also named udāna. The treatise says: 'There are four udānas; all Buddhas and bodhisattvas speak them as four in order to cause sentient beings to attain purity. What are the four? All conditioned formations are impermanent; all conditioned formations are suffering; all phenomena are without self; nirvāṇa is quiescent cessation. Buddhas and bodhisattvas are endowed with this dharma, and further transmit this dharma to sentient beings: this is called an udāna. The munis of the past who attained quiescent cessation transmitted it successively to one another: this is called an udāna.' Regarding the commentary's 'The second [chapter of the] Bodhisattvapiṭaka-sūtra names them dharma-udāna': this is also at the end of the twelfth fascicle of the 'Bodhisattvapiṭaka Assembly' in the thirty-sixth fascicle of the Mahāratnakūṭa, that is, the 'Chapter on Testing Bodhisattvas.' The sūtra says: 'Śāriputra! All Buddha Bhagavāns possess great power of wisdom, subsuming all phenomena and establishing them within the four udānas. What are the four? Namely, all conditioned formations are impermanent; all conditioned formations are suffering; all phenomena are without self; nirvāṇa is quiescent cessation. Śāriputra! In expounding that all conditioned formations are impermanent, the Tathāgata acts to sever the perception of permanence for sentient beings who perceive permanence. In expounding that all conditioned formations are suffering, the Tathāgata acts to sever the perception of pleasure for sentient beings who perceive pleasure. In expounding that all phenomena are without self, the Tathāgata acts to sever the perception of self for sentient beings who perceive self. In expounding that nirvāṇa is quiescent cessation, the Tathāgata acts to sever the inverted mind that apprehends attainments for sentient beings who abide in inverted apprehension of attainments. Śāriputra! If these bodhisattvas hear the Tathāgata expound that all conditioned formations are impermanent, they can skillfully enter ultimate impermanence. If they hear that all conditioned formations are suffering, they can give rise to the mind of aspiration for revulsion and detachment. If they hear that all phenomena are without self, they can cultivate the wondrous liberation door of the emptiness samādhi. If they hear that nirvāṇa is quiescent cessation, they can cultivate the signless samādhi without unseasonably entering the true limit. Thus, Śāriputra! If bodhisattva mahāsattvas can skillfully cultivate such dharmas, they will never regress from all wholesome dharmas and will quickly attain the fulfillment of all Buddha dharmas.' Regarding the commentary's 'Udāna is translated here as "indicative characteristic"': this explains the sūtra. The statement 'Nirvāṇa's tranquility is the indicative characteristic of unconditioned dharmas' is a brief mention; one should also say that impermanence is the indicative characteristic of conditioned dharmas, suffering is the indicative characteristic of contaminated dharmas, and selflessness is the indicative characteristic of all dharmas. Some also say that udāna should mean speech; because the Buddha speaks it constantly, in meaning it corresponds to the udāna sūtras [spoken without prompting]. Regarding the commentary's '"Seal" means certainty': this turns back to explain the term 'dharma-seal.' 'Certainly impermanent' and so forth: all contaminated dharmas are certainly suffering; all dharmas are certainly without self; unconditioned dharmas are certainly tranquil. From the commentary's 'The seventh [fascicle of] Shan jie' onward: this briefly shows the origin. 'The eighth [fascicle of] Dichi' has already been explained above. As for the seventh [fascicle of] Shan jie [Upāsaka-śīla-sūtra / Bodhisattvabhūmi], the sūtra says: 'There are three kinds of wisdom: first, being able to relinquish external things; second, relinquishing internal things; third, having relinquished both internal and external, simultaneously transforming sentient beings. How does one teach and transform? Seeing an impoverished person, one should first say: "Can you take refuge in the Three Jewels or not? Can you observe the fasts and precepts or not?" If they say they can, one first confers the three refuges and precepts, and afterward gives material gifts. If they say they cannot, one should further say: "If you cannot, can you recite after me: 'All phenomena are impermanent and selfless; nirvāṇa is quiescent cessation' or not?" If they say they can, one should then teach them, and having taught them, one gives gifts. Up to saying: if one can first teach and then give gifts in this manner, it is called the great gift.' In explanation: this refers to what is said next: 'Speaking of the three dharma-seals, among the four, suffering is subsumed into impermanence, which is the three dharma-seals spoken in the Da zhidu lun.' Regarding the commentary's 'Yogācārabhūmi fascicle forty-six': the treatise says, 'Furthermore, there are four dharma-udānas, which the Buddhas and bodhisattvas speak wishing to cause sentient beings to be purified.' This is identical to the Dichi lun; the Dichi lun is merely a different translation of the same original text as the Yogācārabhūmi. Regarding the commentary's 'Or omitting nirvāṇa' and so forth: these three speak only of the conditioned, which means not subsuming suffering into impermanence. The three are: first, impermanence; second, suffering; third, selflessness. However, udāna translated here as 'gathered giving' should differ from the udāna above. Now this treatise also says udāna; perhaps the translation was less skillful. These three are the three cultivations of the Nirvāṇa [Sūtra]. From the commentary's 'Now taking the various seals' onward: it concludes the preceding seals to give rise to what follows, explaining the meaning of the single seal.