新華嚴經論 18.10

18.10

第二隨文解釋者，從正說分中「佛子菩薩」已下二十段文中，但隨經文義隱言幽，方可解之；經文自顯處，如文自具，不煩更釋。如文中住於深定不沈不舉者，不沈，離聲聞滅盡定，亦離上二界息慮禪。如色界初禪，滅下欲界，愁憂不生，得一分輕安寂靜。無欲界愛，有寂靜愛，水災便至。《楞伽經》云「津潤妄想，能生內外水界。」以愛為津潤，故水災至。如色界第二禪，能滅欲界憂苦不生，得一分輕安寂靜。為有覺有觀，能緣靜境猶有，火災便至。如第三禪，無覺無觀，有禪悅樂，心有喜動，風災便至。如第四禪，身心寂滅離出入息，喜動亦無，三災不至，唯妙色身如白銀清淨光潔、衣如金色。四禪身長二十里、衣長四十里，以下三禪倍倍減半，如初會中以釋。如是四禪皆是息心令靜以為勢分，乃至空處、識處、無所有處、非想非非想定，皆是破除昇進，令念不生，住寂定故。如是破色界淨色，令成無色界空識。又破見空之識亦空，名識處定。又破識空之見亦無，名無所有定。又破無所有心，此無想之想亦無，名非想非非想定。如是上界修禪，皆是作意存情，伏心不起，不是任情無為無沈無掉、稱真理智寂用自在、不作而為之定也。如欲界名攀緣五欲名掉，色無色界定名沈。又聲聞緣覺定名沈，空觀菩薩行六波羅蜜生於淨土名掉舉。如是三乘之定皆有沈掉，為垢淨未亡、見道不真，有欣厭故。二乘之定雖無三界現行之惑，皆是厭患對治伏滅無為，無能起惑。我生不起，悲智亦亡。住滅定者，頭上擊鼓亦不聞知。化火燒父母分段身，入變易生死。如是二乘斷惑不分別法，意勢相似。或有聲聞以十二緣生得道，如是三乘觀行緣覺聲聞，淨土菩薩所得道者，皆是出世三乘，互用通為九乘。大體以約《勝鬘經》得伏三界煩惱不起得意生身，無分段生死得變易生死，非是應真任智自在無出入體，任智應眾生利樂不息。廣如《勝鬘》之意。以是義故，色界無色界及三乘禪，有沈有掉。如大乘中留惑潤生菩薩，道前安立三十心習種性、性種性、道種性，方入聖種性。四攝、四無量心、三十七助道品，觀十波羅蜜名目相似。若以攝化境界及見佛數量、意生身智生身，成佛因果總皆不同。以是義故，如是留惑潤生菩薩，所修定亦沈亦掉，為但得三種意生身，未得如來智生身故。乃至七八九十地得種類俱生無行作意生身菩薩，但得三界煩惱中空觀，折伏現行不起，於意生身中自在故，非是生如來一切種智家故，非是於如來一切種智中起慣習故。所云成佛定滿三祇。所見佛境，初地菩薩但云供養百佛及攝化百佛世界，但得百法明門。如此《華嚴經》者，初發心菩薩初發如來一切種智之心，名為菩提心。如初發心住，創生一切諸佛一切種智慧大智慧家生，初發心時便成正覺，為會諸佛一切種智與自智一故。成佛不出剎那之際，以智境界非延促故。攝化境界遍百佛剎微塵數，又多百佛明智境德用無盡無限重重故。此猶約隨位進修之言，計體一即一切無限也。如十地中初地菩薩，供養多百佛多百千佛，雖數不離百數，然多百即無限，與單百無比。是故四念、四攝、四無量心、十波羅蜜，一一法悉皆無限。是故此十住菩薩所修定業，不屬世間出世間沈掉之定也。已釋住於深定不沈不舉竟。如文入深禪定得佛神通者，如上色界無色界天及三乘神通，色無色界神通息心想淨，報得神通。二乘神通依定前所念，淨土菩薩神通得清淨意樂神通，如三種意生身是。如此經中入深禪定得佛神通者，以心稱理，源無出入，體無靜亂、體無造作，性任理自真，不生不伏。理真智應，性自遍周，三世十方一時普應，對現色身。隨智應而化群品，而無來往亦不變化，名佛神通。智無所依止，無形色體、無來去性，性自遍周，非三世攝，而能普應三世之法，名曰神通。是故經云「智入三世而無來往」。為三世是眾生情所妄安，非實有故。為智體無形無色，不造作而應群品，名之為神。圓滿十方，無法不知、無根不識，名之為通。經云「依無作門修諸淨行」者，以此無作門修法界虛空界行海，周遍清淨故。智無所為，名之為修。知根同事，名之為行。行無不利，非作非生，名為無作門也。常處十方一切三界受生利俗而無染淨，名之為淨行故。經云「與三世佛同一體性」者，為法身智慧同也。三世廣大劫一念同，三世諸佛普賢共行大智大悲圓滿同。經云「有十種法令諸菩薩速入諸地」者，明於初發心住位，而遍知諸住諸行諸迴向諸地法門，為一即一切故、一切即一故、即因即果故。即如善財童子見彌勒菩薩已，彌勒還令却見文殊師利，明因果不異亦不離故。此亦如是，從初發心住佛果地位一念齊進，而亦不出一念中修成正覺，佛因果及菩薩行悉圓滿故。如善財一生、龍女不出一剎那際三生成佛，總相似故。云一生成佛者，明今生是父母分段身，是信心及見道修行生。捨分段身入變易生，名為一生。亦不出剎那際，無古今性、無分段性、無變易性，萬相如幻故、如化故、非滅故、無三世故。以此初住遍修諸住諸地故，貫通諸法，總一時一法多少延促自在無礙，不出一剎那際故，法如是故。去情以智，觀之可見。經云「知一切眾生與諸如來同一體性」者，三乘菩薩知一切眾生同有如來佛性理性，此經知一切眾生同有如來一切種智之性。如經下文「有經卷如三千大千世界，內在小眾生身中。有人成佛，破此微塵出此經卷。」言微塵許大，眾生皆有佛一切種智故。菩薩成佛化之，總得如來一切種智故。達理之智名一切智，差別智名一切種智。經云「聞諸佛土悉願往生」者，不出塵中智遍現應，供養十方一切諸佛，而無來去。經云「諸次第定」者，色界四禪，菩薩次第能入。於無色界四禪，菩薩悉能順入，或超間入出。如《涅槃經》闍維分說。從初禪入三禪定出，空處入無所有處出，非想處入空處出，如是超間、如是次第。如此經方網三昧，一方入定十方起、十方入定一方起等，具如十信位中說。三摩鉢底智印者，明寂用同起，印諸萬法無不明了，如大海水而現萬像。淨智普印一切萬法皆能了知，而無能所亦無作者。經云「善觀諸法得實相印」者，以無作無依無想大智印印諸萬法，起唯法起，無有無明三世繫著，名實相印。經云「入真三昧」者，無三界及三乘染淨沈掉是也。離諸僻見者，有無二見是。內見外見、身見、邊見、戒取、見取等總是，乃至六十二見是。六十二見者，於一切法上繫有四見：一常、二無常、三亦常亦無常、四非常非無常。於五陰上各有四見，四五二十。三世五陰，上合為六十。本二見，共為六十二見。一切僻見不離此也。普門慧者，遍知眾生諸根及法智、一切智智種種差別智也。色界眾生為住定故，教令起觀。無色界眾生為修無相觀故，教微妙智慧，為相不當情，智慧利故。六和敬法者，一身、二口、三意、四戒、五施、六見，名為六和敬法。於眾生田中下佛種子者，示一切眾生菩提理智故，及微少善根為勝緣故。六通，前已釋訖，如〈十通品〉說。十神通，如經具明。已下頌中，兩行一頌，文自具足，隨文稱歎。最下長行一行，明大眾聞法歡喜奉行分。此之一會，〈昇忉利天宮品〉是序分，從〈偈讚品〉以下是正說分，動地興供是流通分。

Second, concerning interpreting according to the text: in the twenty textual passages from the core teaching section, beginning with “A disciple of the Buddha, a bodhisattva,” one need only explain what is required following the implicit principles and subtle phrases of the sūtra text; where the sūtra text is self-evident, it is complete in itself and needs no further explanation. As for the text's “abiding in deep samādhi without sinking or floating”: “without sinking” means being free from the cessation absorption of the śrāvakas, and also free from the meditation that stills discursive thought in the two higher realms. In the first dhyāna of the form realm, the lower desire realm is extinguished, sorrow and grief do not arise, and one attains a degree of pliancy and stillness. There is no desire-realm craving, yet there is craving for stillness, and so the water calamity arrives. The Laṅkāvatāra Sūtra states: “The moistening of false discrimination can give rise to the inner and outer water elements.” Because craving serves as moistening, the water calamity arrives. In the second dhyāna of the form realm, the sorrow and suffering of the desire realm can be extinguished without arising, and one attains a degree of pliancy and stillness. Because there are applied thought and sustained thought, and the capacity to take a quiet object as a focus still persists, the fire calamity arrives. In the third dhyāna, there is neither applied thought nor sustained thought, but there is the bliss of dhyāna joy, and the mind undergoes joy-agitation, so the wind calamity arrives. In the fourth dhyāna, body and mind are extinguished and tranquil, free from inhalation and exhalation, and joy-agitation is also absent; the three calamities do not arrive, and only the wondrous form-body remains pure, bright, and clean like white silver, with garments like golden light. In the fourth dhyāna, the body is twenty leagues in height, and the garments are forty leagues long, doubling down by half in each of the three lower dhyānas, as explained in the first assembly. These four dhyānas all rely on quieting the mind to generate still force, and on up to the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception: these all break through and ascend so that thoughts do not arise, because they abide in tranquil absorption. Thus, they break through the pure forms of the form realm, turning them into the space and consciousness of the formless realm. Then, breaking through the consciousness that perceives space as also empty, it is called the absorption of the sphere of consciousness. Then, breaking through the view that consciousness is empty as also absent, it is called the absorption of nothingness. Then, breaking through the mind of nothingness, even this thought of non-perception is absent, and it is called the absorption of neither-perception-nor-non-perception. Such meditation practices in the higher realms are all based on deliberate intention and clinging sentiment, suppressing the mind so that it does not arise; they are not the absorption of according with nature without contrived activity, without sinking or agitation, where quietude and function are freely realized in accordance with true principle and wisdom, doing without deliberate doing. In the desire realm, clinging to the five desires is called agitation, while the absorptions of the form and formless realms are called sinking. Furthermore, the absorptions of śrāvakas and pratyekabuddhas are called sinking, while bodhisattvas practicing emptiness and the six pāramitās who are reborn in pure lands are called floating. Thus the samādhis of the three vehicles all involve sinking and floating, because defilement and purity have not yet been abolished, their view of the path is not genuine, and they maintain longing and revulsion. Although the absorptions of the two vehicles are free from active afflictions of the three realms, they are entirely based on disgust, antidotes, and suppressive extinguishment without contrived activity; thus they are unable to give rise to afflictions. The self does not arise, yet compassion and wisdom are also abolished. When abiding in the absorption of cessation, even if a drum is beaten on their head, they neither hear nor know it. Manifesting fire to incinerate their parents' body of segmented birth and death, they enter changeful birth and death. In this way, the two vehicles' severing of afflictions without differentiating phenomena possesses a similar mental orientation. Some śrāvakas attain the path through the twelve links of dependent origination. The paths attained by such contemplative practitioners of the three vehicles—pratyekabuddhas, śrāvakas, and pure land bodhisattvas—are all world-transcending three vehicles, which, mutually applied, amount to nine vehicles. Generally, in terms of the Śrīmālā-sūtra, they suppress the afflictions of the three realms from arising, attain the mind-made body, and, being free from segmented birth and death, attain changeful birth and death. They are not the entity that accords with truth and acts spontaneously with wisdom without entering or exiting, spontaneously employing wisdom to benefit and gladden sentient beings unceasingly. This is elaborated as in the meaning of the Śrīmālā-sūtra. For this reason, the dhyānas of the form realm, the formless realm, and the three vehicles involve sinking and floating. For instance, in the Great Vehicle, bodhisattvas who retain afflictions to moisten rebirth establish the thirty mental stages before the path—the practice-lineage, nature-lineage, and path-lineage—before entering the noble lineage. The four means of embracing, the four immeasurables, the thirty-seven factors of awakening, and the contemplation of the ten pāramitās are similar in terminology. But regarding the realms they embrace and transform, the number of Buddhas they see, the mind-made body, the wisdom-born body, and the causes and effects of becoming a Buddha, they are completely different. For this reason, the samādhis cultivated by such bodhisattvas who retain afflictions to moisten rebirth also have sinking and floating, because they only attain the three kinds of mind-made bodies and have not yet attained the Tathāgata's wisdom-born body. Even bodhisattvas of the seventh, eighth, ninth, and tenth grounds, who attain the mind-made body born simultaneously with their kind without activity, merely achieve the contemplation of emptiness amid the afflictions of the three realms, suppressing active manifestations so that they do not arise, and thus attain mastery within the mind-made body; this is because they are not born into the family of the Tathāgata's sarvākārajñatā, and because they do not cultivate familiarity within the Tathāgata's sarvākārajñatā. What is said of their becoming a Buddha requires a full three asaṃkhyeya kalpas. Regarding the Buddha-realms they see, a bodhisattva of the first ground is said to make offerings only to a hundred Buddhas, embrace and transform a hundred Buddha-worlds, and attain only a hundred entrances to the illumination of phenomena. In this Avataṃsaka Sūtra, when a bodhisattva of initial aspiration first generates the mind of the Tathāgata's sarvākārajñatā, this is called the bodhicitta. In the abode of initial aspiration, one is newly born into the family of great wisdom, the all-inclusive wisdom of all Buddhas; at the very time of initial aspiration, one attains true awakening, because one realizes the unity of the sarvākārajñatā of all Buddhas with one's own wisdom. Becoming a Buddha does not exceed a single kṣaṇa, because the realm of wisdom is neither protracted nor brief. The realm embraced and transformed pervades particles of dust equal in number to a hundred Buddha-lands, and furthermore, the virtuous functions of the illuminating wisdom of many hundreds of Buddhas are inexhaustible, limitless, and manifold. This is still said in terms of advancing practice according to stage; calculating its essence, the one is all, and limitless. Like a bodhisattva on the first ground in the Chapter on the Ten Grounds, who makes offerings to many hundreds of Buddhas and many hundreds of thousands of Buddhas: although the count does not depart from the number of a hundred, 'many hundreds' is limitless, beyond comparison with a mere single hundred. Therefore, the four mindfulnesses, the four means of embracing, the four immeasurables, and the ten pāramitās are, in every single phenomenon, entirely limitless. Therefore, the samādhi-karma cultivated by these bodhisattvas of the ten abodes does not belong to the mundane or supramundane samādhis of sinking and floating. The explanation of “abiding in deep samādhi without sinking or floating” is concluded. As for the text's “entering deep dhyāna-samādhi and attaining the Buddha's spiritual penetrations”: like the aforementioned spiritual penetrations of the devas of the form and formless realms and of the three vehicles, the spiritual penetrations of the form and formless realms stem from quieting mental thoughts and purifying them, being retributive spiritual penetrations. The spiritual penetrations of the two vehicles depend on what was intended prior to the absorption; the spiritual penetrations of pure land bodhisattvas stem from pure mental resolve, as exemplified by the three kinds of mind-made bodies. As for “entering deep dhyāna-samādhi and attaining the Buddha's spiritual penetrations” in this sūtra: because the mind accords with principle, its source knows no entering or exiting, its essence has neither quietude nor disturbance, its essence has no contrivance, its nature spontaneously conforms to principle as truly real, and it neither arises nor is suppressed. With principle truly real and wisdom responsive, nature itself is all-pervading, responding universally across the three times and ten directions all at once, manifesting form bodies in confrontation. Transforming all beings in response to wisdom, yet without coming or going and without transformation: this is called the Buddha's spiritual penetrations. Wisdom has nothing to rely upon, has no shape or physical essence, and has no coming or going; its nature is spontaneously all-pervading and is not subsumed by the three times, yet it can universally respond to the phenomena of the three times, which is called spiritual penetration. Therefore the sūtra says: “Wisdom enters the three times without coming or going.” This is because the three times are falsely posited by the sentiments of sentient beings and are not genuinely existent. Because the essence of wisdom is formless and shapeless, responding to all beings without contrived activity, it is called 'spiritual' (shen). Pervading the ten directions, leaving no phenomenon unknown and no faculty unrecognized, it is called 'penetration' (tong). When the sūtra says “cultivating all pure practices based on the gate of non-action,” it means that, relying on this gate of non-action, one cultivates the ocean of practices throughout the dharmadhātu and space, which is entirely pervasive and pure. Wisdom having no deliberate action is called 'cultivation.' Knowing capacities and working in common is called 'practice.' Practices are universally beneficial, neither contrived nor born, and this is called the 'gate of non-action.' Constantly dwelling in the three realms throughout the ten directions, undergoing rebirth to benefit the world without defilement or purity, is called 'pure practice.' When the sūtra says “sharing the same identical nature with the Buddhas of the three times,” it refers to the identity of the dharmakāya and wisdom. Vast kalpas of the three times are identical in a single thought; the shared practice of Samantabhadra, great wisdom, and great compassion among all Buddhas of the three times are completely identical. When the sūtra says “there are ten phenomena that cause bodhisattvas to quickly enter the grounds,” it reveals that in the stage of the abode of initial aspiration, one completely knows the teachings of all abodes, all practices, all dedications, and all grounds; for one is all, all is one, and cause is itself effect. It is just as when the youth Sudhana, having seen the bodhisattva Maitreya, was sent back by Maitreya to see Mañjuśrī, revealing that cause and effect are neither different nor separate. Here it is also like this: from the abode of initial aspiration up to the stage of Buddha-fruition, one advances simultaneously in a single thought, and within that single thought one cultivates and achieves true awakening, for the Buddha's causes and effects and the bodhisattva practices are all perfected. Just as Sudhana became a Buddha in one lifetime, and the dragon girl became a Buddha across three lives without departing from a single kṣaṇa, they are completely similar. As for 'becoming a Buddha in one lifetime,' this clarifies that this lifetime is the segmented body born of parents, which is the rebirth of faith and the practice of seeing the path. Relinquishing the segmented body and entering changeful birth is called 'one lifetime.' It also does not depart from a kṣaṇa, having no nature of past or present, no nature of segmentation, and no nature of change, because all phenomena are like illusions, like transformations, not extinguished, and without the three times. Because in this first abode one cultivates all abodes and all grounds comprehensively, connecting through all phenomena, all is simultaneously one phenomenon, with length or brevity, many or few, operating freely and unobstructed, without exceeding a single kṣaṇa; for phenomena are just so. Set aside sentiments and observe with wisdom, and it can be seen. When the sūtra says “knowing all sentient beings to share the same nature with all Tathāgatas,” bodhisattvas of the three vehicles know that all sentient beings equally possess the Buddha-nature, the nature of principle, of the Tathāgatas; this sūtra knows that all sentient beings equally possess the nature of the Tathāgata's sarvākārajñatā. As the sūtra states below: “There is a sūtra scroll as vast as a trichiliocosm, contained within the body of a small sentient being. Someone becomes a Buddha, breaks open this particle of dust, and brings forth this sūtra scroll.” In a size as small as a particle of dust, sentient beings all possess the Buddha's sarvākārajñatā. When bodhisattvas become Buddhas and transform them, they all attain the Tathāgata's sarvākārajñatā. Wisdom that penetrates principle is called sarvajñā (all-knowledge), while discriminating wisdom is called sarvākārajñatā (all-inclusive wisdom). When the sūtra says “hearing of all Buddha-lands, wishing to be reborn in them all,” it means that without leaving the dust-mote, wisdom manifests and responds everywhere, making offerings to all Buddhas of the ten directions without coming or going. As for the sūtra's “successive absorptions”: bodhisattvas can enter the four dhyānas of the form realm in succession. In the four dhyānas of the formless realm, bodhisattvas can enter smoothly in sequence, or enter and emerge by skipping stages. As explained in the cremation section of the Mahāparinirvāṇa Sūtra: entering the third dhyāna from the first dhyāna and emerging, entering nothingness from the sphere of space and emerging, entering the sphere of space from the sphere of neither-perception and emerging; thus skipping stages, and thus in succession. In this sūtra, the directional net samādhi—entering samādhi in one direction and rising in ten directions, entering in ten directions and rising in one direction, and so forth—is as explained in full under the ten faiths. 'Samāpatti wisdom-seal' clarifies that stillness and function arise together, sealing all myriad phenomena without failing to make them clear, like the great ocean water reflecting myriad forms. Pure wisdom universally seals and completely knows all myriad phenomena, yet without subject, object, or agent. When the sūtra says “skilfully contemplating all phenomena and attaining the seal of true reality,” it means sealing all myriad phenomena with the great wisdom seal of non-action, non-reliance, and non-perception; arising is merely the arising of phenomena, without ignorance or attachment to the three times, and this is called the seal of true reality. When the sūtra says “entering true samādhi,” it refers to being free from the defilement, purity, sinking, and agitation of the three realms and the three vehicles. 'Free from erroneous views' refers to the two views of existence and non-existence. Internal views, external views, personality view, extreme views, clinging to rules, clinging to views, and so on are all included, up to the sixty-two views. The sixty-two views: on all phenomena, four views are attached: (1) permanent, (2) impermanent, (3) both permanent and impermanent, (4) neither permanent nor impermanent. On each of the five aggregates there are four views, four times five making twenty. Across the three times, the five aggregates total sixty. Together with the two basic views, they make sixty-two views. All erroneous views do not depart from this. 'Universal gate wisdom' is the wisdom that knows sentient beings' faculties and phenomena comprehensively, the sarvākārajñatā of various distinctions. For sentient beings of the form realm, because they dwell in absorption, they are instructed to generate contemplation. For sentient beings of the form formless realm, because they practice formless contemplation, they are taught subtle wisdom; because forms do not confront their minds, their wisdom is sharp. The six dharmas of respectful harmony are: (1) body, (2) speech, (3) mind, (4) precepts, (5) generosity, and (6) views; these are called the six dharmas of respectful harmony. 'Planting the Buddha-seed in the field of sentient beings' means revealing the bodhi-principle and wisdom to all sentient beings, and taking minor roots of goodness as supreme conditions. The six superknowledges have already been explained above, as described in the 'Chapter on the Ten Superknowledges.' The ten spiritual penetrations are clearly detailed in the sūtra. In the following verses, two lines form a single stanza; the text is complete in itself, praising according to the text. The final single prose line clarifies the section where the great assembly, hearing the Dharma, rejoices and puts it into practice. In this assembly, the 'Chapter on Ascending to the Trāyastriṃśa Palace' forms the preface, from the 'Chapter on Praises in Verse' onward is the core teaching, and the shaking of the earth and setting forth of offerings is the dissemination section.