新華嚴經論 25.51

25.51

二隨文釋義者，於逆順觀十二緣生法，有十段經，具如下列，一如觀十二緣法中義。第一段從「佛子此菩薩摩訶薩如是觀已大悲為首」已下有十四行半經，明觀世間受生皆由著我，若離此者則無生處。又明由有我故，常求有無，一切諸惡業邪道皆由此生。邪道者，九十五種邪道也。罪行者，三惡趣也。福行者，人中及第六天已來散善福也。不動行者，色無色界八禪是也，及小乘三果分段生死，乃至四果淨土菩薩變易生死。雖免麁苦，分段生死及變易生死皆名邪道，亦名不動行。積集增長者，三惡道積集，增長惡業。欲界積集，增長有為善業。上二界積集，增長有漏八禪。聲聞、緣覺、淨土菩薩積集，增長淨業，成變易生死之身。一乘菩薩積集，增長具佛悲智。雖總十二緣生，乘緣各有差別。若於三界中，具縛凡夫以十二緣成諸惡業，二乘觀十二緣空無體，折伏現行煩惱，得有為無漏。淨土菩薩以修四諦十二緣行六度門，生於淨土。一乘菩薩以如來知見，修十波羅蜜、四攝、四無量、三十七品助菩提行，成一切種、一切智智，廣大如法界、究竟如虛空，無限圓滿佛大悲大慈大智佛果法門，及成法界無作自性緣起大圓明普光明智，恒以一切眾生生死海，便為一箇道場，恒以十方佛剎眾生剎住居毛孔。夫緣生之法性自本無，眾生橫計，諸聖嗟嘆，枉流生死無自覺知，故勞聖嘆、大悲示護。是故諸仁應當順理善觀，離諸慢業，便得識種業謝、智果開敷、三界報亡，等悲垂俗，任性緣起，不沒死流，對現色身應根利物。經云「於諸行中植心種子」。植者，種也。於業田中種識種子，為有取有漏。其漏有七：一見、二諸根、三妄、四惡、五親近、六愛、七念，復起後有。生來世生老病已下，如文自具。無明闇覆者，覆謂覆蓋自己如如之本智故，為智自無性逐境緣迷故，隨迷苦極自覺迷除故，以覺無我智無明即無故。迷我成妄、覺我成智，覺之與迷各無自性，皆從緣而有迷悟故。為根本智自性無性故。不自了知非智，但隨境起，逐境情生起於我見，非至苦極厭苦求真。若自未厭苦源，設聖者化時不信。從斯發起，有二種發心。

Second, explaining the meaning according to the text: regarding the forward and reverse contemplation of the dharma of the twelve links of pratītyasamutpāda, there are ten sections of sūtra text, fully listed as follows, exactly as in the meaning of the contemplation of the twelve links of pratītyasamutpāda. The first section, from 'Disciples of the Buddha, after this bodhisattva-mahāsattva has contemplated in this way, with great compassion foremost' onward, consists of fourteen and a half lines of sūtra text, clarifying that the contemplation of taking birth in the world is entirely due to grasping at a self; if one is free from this, there is no place of birth. It also clarifies that because of the self, one constantly seeks existence or non-existence, and all evil karmas and heterodox paths arise from this. 'Heterodox paths' refers to the ninety-five kinds of heterodox paths. 'Sinful actions' refers to the three evil destinies. 'Meritorious actions' refers to the scattered good merits among humans and up to the sixth heaven. 'Immovable actions' refers to the eight dhyānas of the form and formless realms, as well as the fragmented birth-and-death of the three fruits of the Hīnayāna, up to the transformational birth-and-death of the bodhisattvas of the Pure Land with the fourth fruit. Although they escape coarse suffering, fragmented birth-and-death and transformational birth-and-death are both called heterodox paths and are also called immovable actions. As for 'accumulating and increasing': accumulating in the three evil destinies increases evil karma. Accumulating in the desire realm increases conditioned wholesome karma. Accumulating in the two higher realms increases the eight dhyānas with outflows. The accumulations of śrāvakas, pratyekabuddhas, and Pure Land bodhisattvas increase pure karma, resulting in bodies of transformational birth-and-death. The accumulations of One Vehicle bodhisattvas increase the complete compassion and wisdom of the Buddha. Although pratītyasamutpāda generally consists of twelve links, there are differences according to the vehicles and conditions. If within the three realms, ordinary beings bound by fetters create evil karmas through the twelve links. The two vehicles contemplate that the twelve links are empty and without essence, subdue active afflictions, and attain conditioned outflow-free [states]. Bodhisattvas of the Pure Land cultivate the four truths, the twelve links, and practice the gates of the six pāramitās, and are born in the Pure Land. One Vehicle bodhisattvas, with the knowledge and vision of the Tathāgata, cultivate the ten pāramitās, the four means of embracing, the four immeasurables, and the thirty-seven factors that aid bodhi, accomplishing all modes of wisdom and the wisdom of all-knowledge, as vast as the dharmadhātu and as ultimate as empty space, the limitless and complete Dharma approach of the Buddha fruition of great kindness, great compassion, and great wisdom, and accomplish the great, perfectly clear, universally illuminating wisdom of unconditioned, self-nature pratītyasamutpāda of the dharmadhātu. They constantly take the ocean of birth-and-death of all sentient beings as a single bodhimaṇḍa, and constantly dwell within a pore along with the Buddha lands and sentient-being lands of the ten directions. Now, the nature of things arisen through pratītyasamutpāda is fundamentally non-existent; sentient beings falsely calculate them, and the sages lament that they vainly drift in birth-and-death without self-awareness; hence the sages take the trouble to lament and show protection through great compassion. Therefore, virtuous ones, you should contemplate skillfully in accord with principle and leave behind all prideful karma; then the consciousness-seeds and karma will cease, the wisdom-fruit will blossom, the retributions of the three realms will vanish, you will extend equal compassion to ordinary beings, accord with the pratītyasamutpāda of self-nature, not sink in the flow of death, and manifest physical forms in response to faculties to benefit beings. The sūtra says: 'Planting the seed of mind among formations.' 'Planting' means sowing. Sowing the seed of consciousness in the field of karma is due to grasping and outflows. These outflows are seven: first, views; second, faculties; third, falsehood; fourth, evil; fifth, association; sixth, craving; seventh, mindfulness; which again give rise to future existence. From 'giving rise to future birth, old age, and sickness' onward, it is as fully contained in the text. 'Veiled in the darkness of ignorance': 'veiled' means covering over one's own fundamental wisdom of suchness. Because wisdom itself has no self-nature, it pursues objects and conditions and becomes deluded; as the suffering of delusion reaches an extreme, one awakens of oneself and removes delusion; because through the wisdom of awakening to selflessness, ignorance is immediately absent. Delusion regarding the self results in falsehood; awakening to the self results in wisdom. Awakening and delusion each lack self-nature; both delusion and enlightenment arise from conditions. This is because the fundamental wisdom's own nature lacks self-nature. Not understanding oneself is not wisdom; merely arising following objects and generating feelings pursuing objects gives rise to self-views, until reaching the extreme of suffering, when one reviles suffering and seeks truth. If one has not yet reviled the source of suffering oneself, even when a sage teaches, one will not believe. Arising from this, there are two kinds of generating the mind [for bodhi].