大方廣佛華嚴經隨疏演義鈔 76.20

76.20

疏「然龍樹」下，第三引經論會釋。於中引一論二經。一《智論》四義，略如文具；二《佛地》十義；三八地十義。此之二經文皆十義，意各不同。《佛地》十義唯喻如來清淨法界，八地十義知虛空身十相不同，謂一無量相、二周遍相、三無形相、四無異相、五無邊相、六顯現色身相、文唯有六，例合有十耳。但語於空，又不別喻於法。《佛地》十義，今當具引，即第三論去至第四論方終。第一義者，經云「妙生當知！清淨法界譬如虛空，雖遍諸色種種相中，而不可說有種種相，體唯一味。如是如來清淨法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。」二云「又如虛空，雖遍諸色不相捨離，而不為色過所染污。如是如來清淨法界，雖遍一切眾生心性，由真實故不相捨離，而不為彼過所染污。」三云「又如虛空，含容一切身語意業，而此虛空無有起作。如是如來，含容一切智所變化利眾生事，清淨法界無有起作。」當第四卷初，故云「又如虛空中，種種色相現生現滅，而此虛空無生無滅。如是云云，諸智變化利眾生事現生現滅，而淨法界無生無滅。」五云「又如虛空，種種色相現增現減，而此虛空無增無減。如是云云，顯示如來甘露聖教有增有減，而淨法界無增無減。」六云「又如虛空，十方色相無邊無盡，是虛空界無邊無盡故，而此虛空無去無來無動無轉。如是云云，建立十方一切眾生利益安樂，種種作用無邊無盡，清淨法界無邊無盡故，而淨法界無去無來無動無轉。」七云「又如虛空，三千世界現成現壞，而虛空界無壞無成。如是云云，現無量相成等正覺，或復示現入大涅槃，而淨法界非成等正覺、非入寂滅。」八云「又如依空，種種色相壞爛燒爍變異可得，而虛空界非彼所變亦無勞蔽。如是依止如來淨界，眾生界內種種學處身語意業毀犯可得，而淨法界非彼變異亦無勞蔽。」九云「又如依空，大地大山光明水火帝釋眷屬，乃至日月種種可得，而虛空界非彼諸相。如是依止如來淨界，戒蘊定蘊慧蘊解脫解脫知見諸蘊可得，而淨法界非彼諸相。」十云「又如空中，種種因緣展轉生起，三千大千無量世界周輪可得，而虛空界無所起作。如是如來清淨法界，具無量相諸佛眾會周輪可得，而清淨界無所起作。」釋曰：上之十義具出經文，「如是」字下皆有「如來清淨法界」之言，餘並依經。而論皆廣釋，大意相似，故疏不引論，亦不具列經文。言大意相似者，通與一切法非即離義耳。上正辨五法之中，一真法界故以虛空十義為喻。若略取別相者，一者體唯一味、二性淨無染、三無起作、四無生滅、五無增減、六無去來動轉、七無成壞、八無變易勞倦、九非諸相、十無所起作。觀其經文，十與三同，而三是含容無起作，十是生起無起作，二合云無能所。若觀論結，十應言無分別，三應云無作意。今略引論釋。釋第一云「次當顯示淨法界相，釋難決擇法界差別。謂有難言：若諸如來法界為性，法界則用真如為體。真如即是諸法共相，諸法既有種種差別，法界隨彼，云何無有種種差別？法界若有種種差別，云何清淨？非頗胝迦種種依止共相應，故無種種相。為釋此難，故說最初太虛空喻。」意云：雖遍種種，不隨成形，不捨自性故。「唯一味」下，取意引論。二有難云：法界遍在一切，則與貪等而共相應，云何不如有漏心法成不清淨？故今通云：性清淨故、非彼體故，不為所染。三有難云：如來清淨法界，真如為體，則無戲論亦無起作，云何得容利有情事？故今通云：由先願力為增上緣，與諸眾生作利樂事，任運而住，無有分別而無戲論。四有難云：若淨法界遍在一切不相捨離一向隨轉，是則法界應有生滅故。故今通云：雖遍一切，世俗施設則有生滅，真勝義體不生不滅。五有難言：若淨法界遍在一切不相捨離，如來聖教現有增減，法界亦應增減。故通云：然一切世俗理說有增減，非真法界而有增減。六有難云：若諸如來法界為體，如來施與有情利樂或去或來，法界應有來去。故今通云：就受用身說有去來，非法界體而有去來。七有難云：若無去來，云何得有成等正覺？故今通云：成者約世俗，勝義無成壞。八有難云：若法界遍一切有情之類，云何有情得有毀犯？故今通云：眾生有毀犯，法界無變異。九有難云：若法界遍一切，應無有戒等無漏蘊相。故今通云：有增上緣增長一切，自無諸相。十有難云：若一切佛法界為體，應無受用，云何得有眾會差別？故今通云：約別別因緣所得，非如來身有戲論分別等。以上十難，對上經文居然易了。

In the commentary, under "However, Nāgārjuna...", is the third [part], citing sūtras and treatises to reconcile and explain. Therein, one treatise and two sūtras are cited. First, the four meanings from the Mahāprajñāpāramitopadeśa, which are briefly complete as in the text; second, the ten meanings from the Buddhabhūmi[-sūtra]; third, the ten meanings from the Eighth Stage. The texts of both of these two sūtras each have ten meanings, but their intents are different. The ten meanings of the Buddhabhūmi exclusively serve as metaphors for the Tathāgata's pure dharmadhātu; the ten meanings of the Eighth Stage cognize the ten different characteristics of the space-body, namely: 1. the characteristic of being immeasurable, 2. the characteristic of being all-pervading, 3. the characteristic of being formless, 4. the characteristic of being undifferentiated, 5. the characteristic of being boundless, 6. the characteristic of manifesting the form-body. Although the text has only six, by analogy there ought to be ten. They speak only of space, without distinctively serving as metaphors for phenomena. Now we should cite in full the ten meanings from the Buddhabhūmi; they begin in the third fascicle of the treatise and end only in the fourth. The first meaning: The sūtra states, "O Subhūti, you should know: The pure dharmadhātu is, for example, like space; although it pervades the various characteristics of all forms, it cannot be said to have various characteristics, for its essence is solely of one flavor. Likewise, although the Tathāgata's pure dharmadhātu pervades the realms of cognizable objects of various characteristics and classes, it cannot be said to have various characteristics, for its essence is solely of one flavor." The second states, "Furthermore, just as space, although it pervades all forms without mutually departing from them, is not defiled by the faults of form; likewise, although the Tathāgata's pure dharmadhātu pervades the mind-natures of all sentient beings and does not mutually depart from them because it is real, it is not defiled by their faults." The third states, "Furthermore, just as space contains and tolerates all actions of body, speech, and mind, yet this space has no active initiating; likewise, the Tathāgata contains and tolerates all activities of benefiting sentient beings that are transformed by wisdom, yet the pure dharmadhātu has no active initiating." This corresponds to the beginning of the fourth fascicle, which hence states, "Furthermore, just as in space various characteristics of forms appear to arise and appear to cease, yet this space has no arising and no cessation; likewise, so on and so forth, the activities of benefiting sentient beings transformed by all wisdoms appear to arise and appear to cease, yet the pure dharmadhātu has no arising and no cessation." The fifth states, "Furthermore, just as in space various characteristics of forms appear to increase and appear to decrease, yet this space has no increase and no decrease; likewise, so on and so forth, it is displayed that the Tathāgata's holy teaching of the deathless has increase and decrease, yet the pure dharmadhātu has no increase and no decrease." The sixth states, "Furthermore, just as space: the characteristics of form in the ten directions are boundless and inexhaustible, and because this realm of space is boundless and inexhaustible, this space has no going, no coming, no motion, and no transformation; likewise, so on and so forth, the various functions that establish the benefit, peace, and happiness of all sentient beings in the ten directions are boundless and inexhaustible, and because the pure dharmadhātu is boundless and inexhaustible, the pure dharmadhātu has no going, no coming, no motion, and no transformation." The seventh states, "Furthermore, just as space: the trichiliocosms appear to form and appear to disintegrate, yet the realm of space has no disintegration and no formation; likewise, so on and so forth, manifesting immeasurable characteristics to attain equal and perfect awakening, or manifesting entrance into great nirvāṇa, yet the pure dharmadhātu does not attain equal and perfect awakening, nor does it enter cessation." The eighth states, "Furthermore, just as based upon space, various characteristics of forms can be found to decay, rot, burn, blaze, and undergo mutation, yet the realm of space is not mutated by them, nor does it suffer weariness or obstruction; likewise, based upon the Tathāgata's pure realm, within the realms of sentient beings various transgressions of the trainings and of actions of body, speech, and mind can be found, yet the pure dharmadhātu is not mutated by them, nor does it suffer weariness or obstruction." The ninth states, "Furthermore, just as based upon space, the great earth, great mountains, radiance, water, fire, Śakra's retinue, and even the sun and the moon can all be found, yet the realm of space does not have those characteristics; likewise, based upon the Tathāgata's pure realm, the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation can all be found, yet the pure dharmadhātu does not have those characteristics." The tenth states, "Furthermore, just as in space, through the mutual arising of various causes and conditions, the rotations of immeasurable trichiliocosms can be found, yet the realm of space has no active initiating; likewise, in the Tathāgata's pure dharmadhātu, the circumambulating assemblies of Buddhas possessing immeasurable characteristics can be found, yet the pure realm has no active initiating." Exposition: The above ten meanings are fully drawn from the text of the sūtra. Beneath the phrase "likewise" there is always the phrase "the Tathāgata's pure dharmadhātu"; the rest all follow the sūtra. The treatise, however, explains them all extensively, and their general import is similar; therefore, the commentary does not cite the treatise, nor does it fully list the sūtra text. Saying that "their general import is similar" means they universally share the sense of being neither identical with nor separate from all phenomena. The above directly distinguishes the one true dharmadhātu among the five dharmas, which is why it uses the ten meanings of space as a metaphor. If one briefly takes their distinct characteristics: 1. its essence is solely of one flavor, 2. its nature is pure and undefiled, 3. it has no active initiating, 4. it has no arising or cessation, 5. it has no increase or decrease, 6. it has no going, coming, motion, or transformation, 7. it has no formation or disintegration, 8. it has no mutation, weariness, or exhaustion, 9. it is not [any of] the characteristics, 10. it has nothing actively initiated. Examining the sūtra text, the tenth and the third are the same; but the third is containing and tolerating without active initiating, while the tenth is generating without active initiating; combining the two, they are called the absence of agent and object. If one examines the treatise's conclusion, the tenth should be called "free from conceptual differentiation" and the third should be called "free from mental orientation." Now we briefly cite the treatise's explanation. Explaining the first, it says: "Next we shall display the characteristic of the pure dharmadhātu, resolve objections, and determine the differentiations of the dharmadhātu. There is an objection that says: If all Tathāgatas have the dharmadhātu as their nature, then the dharmadhātu takes tathatā as its essence. Tathatā is the common characteristic of all phenomena. Since all phenomena have various differentiations, how can the dharmadhātu, in following them, be free from various differentiations? If the dharmadhātu has various differentiations, how is it pure? It is not like a crystal that mutually corresponds with various supports, so it lacks various characteristics. To resolve this objection, the initial metaphor of vast space is spoken." The intent is: although it pervades various things, it does not conform to take on shapes, because it does not abandon its own nature. From "solely of one flavor" onward, it cites the treatise according to its intent. The second objection says: If the dharmadhātu pervades everything, it must mutually correspond with greed and the like; why then does it not become impure, like defiled mental factors? Therefore, it is now resolved by saying: because its nature is pure and not of their essence, it is not defiled by them. The third objection says: The Tathāgata's pure dharmadhātu takes tathatā as its essence, so it is free from prapañca and free from active initiating; how then can it contain activities that benefit sentient beings? Therefore, it is now resolved by saying: by the power of past vows acting as a predominant condition, it performs activities of benefit and joy for sentient beings, abiding effortlessly, without conceptual differentiation and without prapañca. The fourth objection says: If the pure dharmadhātu pervades everything without mutually departing from it and unreservedly conforms with it, then the dharmadhātu ought to have arising and cessation. Therefore, it is now resolved by saying: although it pervades everything, according to conventional designations there are arising and cessation, but the essence of the ultimate truth neither arises nor ceases. The fifth objection says: If the pure dharmadhātu pervades everything without mutually departing from it, and the Tathāgata's holy teachings visibly have increase and decrease, then the dharmadhātu ought also to increase and decrease. Therefore, it is resolved by saying: while in all conventional principles there is said to be increase and decrease, it is not that the true dharmadhātu has increase and decrease. The sixth objection says: If all Tathāgatas take the dharmadhātu as their essence, and the Tathāgata's bestowing of benefit and joy upon sentient beings involves going and coming, then the dharmadhātu ought to have coming and going. Therefore, it is now resolved by saying: it is in terms of the enjoyment-body that going and coming are spoken of, not that the essence of the dharmadhātu has going and coming. The seventh objection says: If there is no going or coming, how can there be the attainment of equal and perfect awakening? Therefore, it is now resolved by saying: attaining is in terms of the conventional, whereas the ultimate has no formation or disintegration. The eighth objection says: If the dharmadhātu pervades all classes of sentient beings, how can sentient beings commit transgressions? Therefore, it is now resolved by saying: sentient beings have transgressions, but the dharmadhātu has no mutation. The ninth objection says: If the dharmadhātu pervades everything, there ought not to be the characteristics of the uncontaminated aggregates such as morality. Therefore, it is now resolved by saying: having predominant conditions that increase everything, it itself lacks all characteristics. The tenth objection says: If all Buddhas take the dharmadhātu as their essence, they ought to lack enjoyment; how then can there be differentiations among assemblies? Therefore, it is now resolved by saying: they are obtained in terms of distinct causes and conditions, not that the Tathāgata's body has prapañca, conceptual differentiation, and so forth. Given the above ten objections, comparing them with the sūtra text above makes them clearly easy to understand.