大方廣佛華嚴經隨疏演義鈔 53.32

53.32

疏「初菩薩盡者」下，第三隨文解釋。於中，初句標名。具足，論云「一菩薩盡，有二種利益。」疏「初句位滿」是一益，即顯後二句成益為二。今初，即經深入法身智身故。從「謂十地」下，疏釋。今疏先以《起信》意釋，後用本論。今初，即釋本覺中隨染本覺之文。論云「復次本覺隨染分別，生二種相，與彼本覺不相捨離。云何為二？一者智淨相、二者不思議業相。智淨相者，謂依法力熏習如實修行，滿足方便故，破和合識相、滅相續心相，顯現法身，智純淨故。」今正用此智淨相。言智淨相者，即本覺隨染還淨之相。不思議業相者，明還淨本覺業用之相。此之二門，若離染緣則不能得成，故云隨染。此智淨中，論文先明因法力熏習，此是地前，非今所用。如實修行，此當地上。十地行終，故云滿足方便，此在金剛因位之極。今疏取意，故云「謂十地勝進」。從「破和合識」下，辨果也。謂本以不生不滅與生滅和合，名阿賴耶識。今破和合識，由滅生滅之相，顯其不生不滅之性，此根本無明盡，故心無所合，即顯法身本覺義也。即於此時，能染心中滅業相等相續之相，不滅心體，故令本覺還源成淳淨圓智，以相續心體即本覺故。今疏不引智淳淨者，智淳淨言意在下疏。疏「從非心意識」下，是本論意。論具云「菩薩盡者，法身離心意識，唯智依止，如經法身智身故。」今疏言「非心意識之所能得」，即取論意反成法身。了心體離念不可得，故說名法身。故慮知集起思量分別安能得耶？從「如智所依」下，釋智身體。此一句向上順成法身，法身唯為智依，故非心等能得。二向下成智身，即依法身之智，即是智身始覺義也。然此始覺，無別始覺，即是本覺隨染而作。今染緣既息，始還同本，故云淳淨，即法報一體。故經云「唯如如及如如智獨存，名為法身。」故次下論云「若無明滅，相續即滅，智性不滅。」明知智身全同法性。如金成像，像不離金，從能所證義分二身耳。疏「菩薩照寂故云深入」者，此以《瓔珞經》釋深入義。彼經云「等覺照寂，妙覺寂照。」今是菩薩，故云照寂。則等覺已還，未為深入。疏「後二句成益」等者，此句總標。「一成現報」，纔證十地，得離垢三昧。末後有一三昧，名受一切智勝職。此三昧現在前時，有大寶蓮華忽然出現，身坐其上，十方諸佛現身灌頂，名為受位，故是現報。廣如第十地說。然泛明受位，略有三種：一唯就相。如彌勒等，示居長子，已窮聖位，授記當來次補佛處。二就相顯實。如〈迴向〉所引，名為得位。三唯就實，十地行滿眾累永寂，法身之相顯自心源，名為得位。雖有三義，今取第二，故云現報。疏「二成後報益」，疏有三節：初句標名；二「十地攝報」下，取論意釋經；三正引論釋。二中，然十地各有攝報之果。初地多作閻浮提王，二地輪王乃至十地為大自在天王，今是第十。言「色形中極」者，《俱舍》云「欲天俱盧舍，四分一一增。色天瑜繕那，初四增半半。此上增倍倍，唯無雲減三。」謂色界十七天，初之四天各半瑜繕那，至於第四方二由旬。此上增倍倍，謂第五有四，第六有八，七有十六，八有三十二，九有六十四，第十合有一百二十八。十即無雲，欲成上都數，故減於三，有一百二十五。則第十一有二百五十，十二五百，十三一千，十四二千，十五四千，十六八千，十七一萬六千。故至十七，即色究竟，身高一萬六千由旬，故云高大。言「居有頂」者，唯是色界之頂，無色無處，故此便為三有之頂。

Regarding the commentary's: "First, regarding the bodhisattva's culmination": below is the third [part], explaining following the text. Therein, the initial sentence states the title. In full, the treatise states: "First, the bodhisattva's culmination has two kinds of benefit." The commentary's: "The first line is the perfection of the stage" is one benefit, which indicates that the subsequent two lines constitute the second benefit. Now for the first, that is the sūtra's: "profoundly entering the dharmakāya and jñānakāya." From "meaning the tenth stage" onward is the commentary's explanation. Here, the commentary first explains using the intent of the Awakening of Faith, and afterwards employs the root treatise. Now for the first: this explains the passage on innate awakening according with defilement within innate awakening. The treatise states: "Furthermore, when innate awakening discriminates in accordance with defilement, it produces two kinds of marks that are not divorced from that innate awakening. What are the two? The first is the mark of purity of cognition; the second is the mark of inconceivable karma. Regarding the mark of purity of cognition: relying on the perfuming influence of the power of the Dharma, one cultivates according with reality; because one fulfills the upāyas, one breaks the mark of the compounded consciousness and extinguishes the mark of the continuing mind, manifesting the dharmakāya, because cognition is purely clean." Here, it is precisely this mark of purity of cognition that is used. Regarding the mark of purity of cognition, this is the mark of innate awakening reverting to purity in accordance with defilement. The mark of inconceivable karma clarifies the mark of the karmic function of innate awakening that has reverted to purity. If these two approaches were divorced from defiling conditions, they could not be established; hence it says "according with defilement." Within this purity of cognition, the treatise text first clarifies the perfuming influence due to the power of the Dharma: this is before the stages and is not what is used here. "Cultivating according with reality" pertains to being on the stages. When the practice of the ten stages is concluded, it is therefore said to "fulfill the upāyas"; this is at the culmination of the cause stage at the vajra-[like samādhi]. The commentary here adopts this sense, hence stating: "meaning the superior advancement of the tenth stage." From "breaks the compounded consciousness" onward differentiates the fruit. That is to say: originally, the unproduced and unceasing compounding with production and cessation was named the ālayavijñāna. Now, breaking the compounded consciousness, by extinguishing the mark of production and cessation, reveals its nature of being unproduced and unceasing. When this fundamental avidyā is exhausted, the mind has nothing to compound with, which reveals the meaning of the dharmakāya as innate awakening. Precisely at this time, within the defiling mind, the marks of continuity such as the mark of karma are extinguished, while the essence of the mind is not extinguished; thus it causes innate awakening to return to the source and become pure, perfect cognition, because the essence of the continuing mind is itself innate awakening. That the commentary here does not quote "cognition being purely clean" is because the intention behind the words "purely clean cognition" lies in the commentary below. The commentary's: "From [the line that it is] not what mind, intellection, and consciousness [can attain]" onward is the intent of the root treatise. In full, the treatise states: "As for the bodhisattva's culmination, the dharmakāya is free from mind, intellection, and consciousness and is supported solely by cognition, as the sūtra states: 'dharmakāya and jñānakāya.'" Here the commentary states: "It is not what can be attained by mind, intellection, and consciousness," which takes the intent of the treatise to indirectly establish the dharmakāya. Understanding that the essence of the mind is free from thought and unobtainable, it is therefore named the dharmakāya. How then could the discursive, accumulated, deliberating, and discriminating [aspects of consciousness] ever attain it? From "like that which cognition relies upon" onward explains the essence of the jñānakāya. This one phrase, looking upward, accords with and establishes the dharmakāya: the dharmakāya is solely that upon which cognition relies, so it is not something that mind and the rest can attain. Second, looking downward, it establishes the jñānakāya: the cognition that relies upon the dharmakāya is precisely the jñānakāya's meaning of initial awakening. However, this initial awakening is not a separate initial awakening; it is simply innate awakening operating in accordance with defilement. Now, since defiling conditions have ceased, the initial returns to be identical with the innate; hence it is called purely clean, which is the singular essence of Dharma[-kāya] and Reward[-kāya]. Therefore the sūtra says: "Only tathatā and the cognition of tathatā remain solitary; this is named the dharmakāya." Therefore the treatise states immediately below: "If avidyā is extinguished, continuity is extinguished, but the nature of cognition is not extinguished." We clearly know that the jñānakāya is entirely identical with the dharmatā. Just like gold forming an image, where the image is not separate from the gold, the two bodies are divided only in terms of that which realizes and that which is realized. The commentary's: "The bodhisattva illuminates quiescence, hence it says 'profoundly entered'": this explains the meaning of "profoundly entered" by means of the *Yingluo jing*. That sūtra states: "Equal Awakening illuminates quiescence; Wondrous Awakening is quiescent illumination." Here, since it is a bodhisattva, it says "illuminates quiescence." Thus, up to Equal Awakening, it has not yet profoundly entered. The commentary's: "The subsequent two lines establish benefits" etc.: this line is a general heading. "First, establishing the present retribution": as soon as one realizes the tenth stage, one attains the undefiled samādhi. At the very end there is a samādhi named Receiving the Superior Office of All-Knowledge. When this samādhi appears before one, a great jeweled lotus suddenly manifests, one's body sits upon it, and the Buddhas of the ten directions manifest their bodies and bestow consecration; this is called receiving the stage, hence it is the present retribution. It is explained in detail as in the Tenth Stage. However, broadly clarifying the reception of the stage, there are roughly three kinds: First, purely in terms of characteristics. Like Maitreya and others, demonstrating dwelling as the eldest son, having already exhausted the noble stages, receiving the prophecy to succeed to the Buddha's place in the future. Second, revealing the real through characteristics. As cited in the "Dedication" [chapter], it is called attaining the stage. Third, purely in terms of the real: when the practice of the ten stages is fulfilled, all encumbrances are eternally quiescent, and the mark of the dharmakāya is revealed from the source of one's own mind; this is called attaining the stage. Although there are three meanings, here the second is adopted, hence it is called the present retribution. The commentary's: "Second, establishing the benefit of future retribution": the commentary has three clauses. The initial line states the title; second, from "The tenth stage's received retribution" onward, it takes the intent of the treatise to explain the sūtra; third, directly quoting the treatise to explain. Within the second: each of the ten stages has the fruit of a received retribution. In the first stage, one mostly becomes a king of Jambudvīpa; in the second stage, a wheel-turning king; up to the tenth stage, where one becomes the king of the Great Maheśvara Heaven; here it is the tenth. As for "the culmination among physical forms": the *Kośa* says: "In the desire heavens, [the height is in] krośas, each increasing by a fourth. In the form heavens, [it is in] yojanas, the first four increasing by half and half. Above this, they double and double; only Cloudless decreases by three." This means that among the seventeen heavens of the form realm, the first four heavens are each half a yojana [more than the previous], reaching only two yojanas at the fourth. Above this, they double and double: meaning the fifth has four, the sixth has eight, the seventh has sixteen, the eighth has thirty-two, the ninth has sixty-four, and the tenth ought to have one hundred twenty-eight. The tenth is Cloudless; wishing to complete the overall number above, it decreases by three, having one hundred twenty-five. Then the eleventh has two hundred fifty, the twelfth five hundred, the thirteenth one thousand, the fourteenth two thousand, the fifteenth four thousand, the sixteenth eight thousand, and the seventeenth sixteen thousand. Therefore, reaching the seventeenth, that is Akaniṣṭha, the body height is sixteen thousand yojanas; hence it is called lofty and great. As for "dwelling at the peak of existence": this is only the peak of the form realm; the formless realm has no location, so this is simply the peak of the three existences.