新華嚴經論 26.31

26.31

第二隨文釋義者，於初長行第一段有五十行半經，約分為三段。一「爾時金剛藏菩薩」已下至「住第七遠行地」有十八行經，明修十法入第七地向。二「佛子菩薩摩訶薩」已下至「以無功用心成就圓滿」有十五行經，明菩薩住第七地有二十種入眾生界，及一切法門教化眾生分。三「佛子菩薩以深智慧」已下至「皆悉圓滿」有十七行半經，明此位菩薩行十波羅蜜、四攝、四無量、三十七道品一切菩提法分。如初段中，經云「修空無相無願三昧慈悲，不捨一切眾生」者，明二乘修空，自惑已滅，無悲利生。淨土菩薩修三空門，自惑已滅，隨願生於淨土，聞佛教化自力成已，方還穢國方便利生。然有穢土淨土二障往來彼此。如三乘經中，餘方菩薩來此娑婆聞法已還歸本土者是。如此一乘教中菩薩，明從迷入法名為他方佛剎而來集會，悟已不云還歸本土，明身土無二性故。此一段十八行經意，不離三空體以為萬行故。意明六地已前三空成就出世圓滿，於七地中以三空成行滿足世間慈悲行故。經云「雖行諸佛平等而樂常供養佛」者，明以法身無性平等而崇敬行遍周無限，明寂用不礙也。雖入觀空智門而勤集福德者，明以觀空之智而行十波羅蜜門。雖遠離三界而莊嚴三界者，明無三界業而常生三界善行教化眾生。雖畢竟寂滅諸煩惱焰而能為一切眾生起滅貪瞋癡煩惱焰者，明十使煩惱也。十使者，一貪、二瞋、三癡、四慢、五疑、六身見、七邊見、八見取、九戒禁取、十邪見。三界十使煩惱迷四諦，及修道上煩惱，成一百二十八種煩惱。欲界四諦上各有十種煩惱，四諦上各有四十。以修道根本煩惱有六，一貪、二瞋、三癡、四慢、五身見、六邊見以為根本。欲界煩惱有四十六，自餘見取、戒取、邪見、疑，此四從六上起，非根本故。上二界各除瞋，餘如欲界。從色界四諦上各有九，共有四十一。無色界四諦上各有九，共有四十一。合有一百二十八種，乃至八萬四千煩惱，至〈隨好品〉自明。如三乘中斷煩惱，以身、邊、邪見、戒取、見取以此五見為利使，貪、瞋、癡、慢、疑五種為鈍使。五利使為見諦煩惱，五鈍使為修道煩惱。五利使障見道，為有諸見不亡，理不現前故。五鈍使障修行者，隨行事上數數習生，雖入見道，貪瞋癡等猶有習氣，為慣習未成故，須陀洹人斷見諦煩惱盡，斯陀含阿那含斷修道煩惱未盡，阿羅漢斷三界見諦修道二種煩惱盡故不生三界。三乘菩薩以空觀折伏三界十使十纏煩惱，以修六波羅蜜生於淨土。亦云色界上別有十地菩薩報生之天，名摩醯首羅。亦說十地菩薩唯有無明住地未斷盡故。十纏者，一無慚、二無、愧三睡、四悔、五慳、六嫉、七姤、八眠、九忿、十覆。此十纏隨十使起，亦與十使作生起因。如一乘菩薩，從十信信自分別心從如來智起，十住初心上即同初地，至第六住即同第六地，得入寂滅定，神通即如十住中第六海幢比丘是也。大意前之十住、十行、十迴向三位總同，十地昇進次第為體，總一切如來不動智為體。所有煩惱，以禪定力起無作智力，一時普印同智體。過現未來三世一際，無有短長延促之相。下文更明大意。於一念之際，若見自心有成佛有未成佛，作延促時分限量者，當知此人不成正見，如來智體未現前故。已上明斷煩惱竟。經云「雖知諸法如幻如夢」，如文自具，而隨心作業無量差別者，明以無體之智幻作諸行，應眾生心無量差別。雖知一切國土猶如虛空，而能以清淨妙行莊嚴佛土者，明業空境寂，悲智報嚴，悲智無依，報相如影。雖知諸佛法身本性無身而以相好莊嚴其身者，明法身無相，以淨妄業，妄亡業謝。智境依正福相如淨光影，不屬有無之執，如華藏世界也。雖隨諸佛了知三世唯是一念，而隨眾生意解分別，以種種相、種種時、種種劫數而修諸行者，明法身智體無時無劫無三世體，為隨一切眾生業差別，有一切時劫差別。而為眾生分別時劫差別而修行諸行，即如說三祇劫及三生一生一念及六十劫等是。菩薩如是十種方便慧起殊勝行，從第六地入第七地，明已前十法是入第七地向，已下名為住。第七地有二十種所入法門，如文自具。「此菩薩作是念」已下，依前料文義，如經自具。

Second, explaining the meaning according to the text: In the first prose section of fifty and a half lines of the sūtra, it is divided roughly into three sections. First, from "At that time, Vajragarbha Bodhisattva" down to "abides in the seventh ground, Far-Reaching," there are eighteen lines of the sūtra, illustrating the cultivation of the ten dharmas to enter the direction toward the seventh ground. Second, from "Sons of the Buddha! A bodhisattva-mahāsattva" down to "is accomplished and perfected with an effortless mind," there are fifteen lines of the sūtra, illustrating the section where a bodhisattva abiding on the seventh ground possesses twenty kinds of entries into the realms of sentient beings and all Dharma gates to teach and transform sentient beings. Third, from "Sons of the Buddha! With profound wisdom, a bodhisattva" down to "are all completely fulfilled," there are seventeen and a half lines of the sūtra, illustrating the section where a bodhisattva of this stage practices the ten pāramitās, the four means of embracing, the four immeasurables, and the thirty-seven factors of bodhi—all the bodhi-dharmas. As in the first section, where the sūtra says, "cultivating the samādhi of emptiness, signlessness, and wishlessness, with kindness and compassion he does not abandon any sentient beings," this shows that when practitioners of the two vehicles cultivate emptiness, their own afflictions are eliminated, but they lack compassion to benefit sentient beings. When pure land bodhisattvas cultivate the three emptiness gates, their own afflictions are eliminated, and according to their vows they are born in a pure land; only after hearing the Buddha's teachings and perfecting their own power do they return to the defiled land to skillfully benefit sentient beings. Yet there are the two obstacles of defiled and pure lands, shuttling back and forth between this and that. This is like the bodhisattvas from other directions in the three-vehicle sūtras who come to this Sahā world, hear the Dharma, and then return to their own lands. For a bodhisattva in this One Vehicle teaching, passing from delusion into Dharma is called coming from other Buddha-lands to gather in assembly; upon awakening, they are not spoken of as returning to their original lands, because body and land are not of two natures. The meaning of this section of eighteen lines of the sūtra is that one does not depart from the essence of the three emptinesses to perform the myriad practices. The meaning is that prior to the sixth ground, the three emptinesses are accomplished and world-transcendence is perfected; on the seventh ground, one uses the three emptinesses to accomplish practices and fulfill worldly practices of kindness and compassion. When the sūtra says, "Though practicing the equality of all Buddhas, he delights in constantly making offerings to the Buddhas," this illustrates that through the natureless equality of the dharmakāya, his practices of veneration are universally pervasive and boundless, showing that quiescence and functioning do not obstruct each other. "Though entering the wisdom gate of contemplating emptiness, he diligently amasses merit": this illustrates that through the wisdom of contemplating emptiness, he practices the gates of the ten pāramitās. "Though far removed from the three realms, he adorns the three realms": this illustrates that without karma of the three realms, he constantly gives rise to good practices within the three realms to teach and transform sentient beings. "Though ultimately extinguishing all flames of affliction, he is able to extinguish the flames of affliction of greed, anger, and ignorance for the sake of all sentient beings": this illustrates the ten entangling afflictions (dūta). The ten entanglers are: first, greed; second, anger; third, ignorance; fourth, conceit; fifth, doubt; sixth, view of self; seventh, extreme view; eighth, attachment to views; ninth, attachment to rules and rituals; and tenth, wrong view. The ten entangling afflictions of the three realms, deluded about the four noble truths, together with the afflictions in the cultivation of the path, make one hundred and twenty-eight afflictions. In the desire realm, there are ten afflictions in relation to each of the four truths, making forty in relation to the four truths. Regarding the fundamental afflictions in the cultivation of the path, there are six: first, greed; second, anger; third, ignorance; fourth, conceit; fifth, view of self; and sixth, extreme view, which serve as the fundamental ones. In the desire realm, there are forty-six afflictions; the remaining attachment to views, attachment to rules and rituals, wrong view, and doubt arise from these six and are not fundamental. In the two higher realms, each lacks anger, and the rest are as in the desire realm. From the form realm, there are nine in relation to each of the four truths, making forty-one in all. In the formless realm, there are nine in relation to each of the four truths, making forty-one in all. Together they make one hundred and twenty-eight, up to eighty-four thousand afflictions, as will be explained in the Chapter on the Secondary Characteristics. As for severing afflictions in the three vehicles: taking view of self, extreme view, wrong view, attachment to rules and rituals, and attachment to views, these five views are sharp entanglers; greed, anger, ignorance, conceit, and doubt—these five kinds are dull entanglers. The five sharp entanglers are afflictions [abandoned by] seeing the truths; the five dull entanglers are afflictions [abandoned by] cultivating the path. The five sharp entanglers obstruct the path of seeing, because when various views are not extinguished, principle does not manifest. The five dull entanglers obstruct the practitioner because they arise through repeated habituation in phenomenal activities; although one enters the path of seeing, latent habits of greed, anger, ignorance, and so on still remain, because habitual tendencies are not yet exhausted. A stream-enterer (srotāpanna) has completely severed the afflictions abandoned by seeing the truths; once-returners (sakṛdāgāmin) and non-returners (anāgāmin) have not yet completely severed the afflictions abandoned by cultivating the path; and arhats have completely severed both kinds of afflictions abandoned by seeing the truths and cultivating the path in the three realms, and therefore are not born in the three realms. Bodhisattvas of the three vehicles subdue the ten entanglers and ten fetters of the three realms through the contemplation of emptiness, and are born in a pure land by cultivating the six pāramitās. It is also said that above the form realm there is a heaven, named Maheśvara, where tenth-ground bodhisattvas take retribution birth. It is also said that tenth-ground bodhisattvas have only the ground of ignorance that is not yet completely severed. The ten fetters are: first, shamelessness; second, lack of conscience; third, torpor; fourth, remorse; fifth, stinginess; sixth, jealousy; seventh, envy; eighth, sleepiness; ninth, resentment; and tenth, concealment. These ten fetters arise following the ten entanglers, and also serve as causes for the arising of the ten entanglers. For a bodhisattva of the One Vehicle: from the ten faiths, believing that one's own discriminating mind arises from the Tathāgata's wisdom, at the initial mind of the ten abodes one is already identical to the first ground; reaching the sixth abode, one is identical to the sixth ground, attaining entry into the concentration of cessation, with spiritual powers just like the monk Sāgaradhvaja, the sixth in the ten abodes. In broad terms, the preceding three stages—the ten abodes, ten practices, and ten dedications of merit—are generally the same, taking the sequential advancement through the ten grounds as their substance, and universally taking the unshakeable wisdom of all Tathāgatas as their substance. With all afflictions, through the power of dhyāna-concentration one gives rise to the power of wisdom free of deliberate effort, simultaneously and universally sealing them as identical with the substance of wisdom. Past, present, and future—the three times—are of a single limit, with no characteristics of shortness or length, expansion or contraction. The text below further explains this general meaning. If in a single thought-moment one sees that one's own mind has attained Buddhahood or has not yet attained Buddhahood, creating limits of extended or contracted time periods, one should know that this person has not accomplished right view, because the Tathāgata's wisdom-essence has not manifested. The above completes the explanation of severing afflictions. When the sūtra says, "Though knowing that all dharmas are like illusions and dreams"—which is complete in the text—"yet according to the mind he performs deeds of immeasurable differentiation," this illustrates that through substanceless wisdom he illusorily performs all practices, responding to the immeasurable differentiations of sentient beings' minds. "Though knowing that all lands are like empty space, he is able to adorn Buddha-lands with pure, wondrous practices": this illustrates that karma is empty and objects are quiescent; compassion and wisdom are retribution adornments; compassion and wisdom are without reliance, and retribution marks are like shadows. "Though knowing that the dharmakāya of all Buddhas originally has no body, he adorns his body with marks and signs": this illustrates that the dharmakāya is signless; by purifying delusional karma, delusion vanishes and karma ceases. The wisdom realm, circumstantial and primary fruitions, and marks of merit are like pure light and shadows, not belonging to attachment to existence or nonexistence, like the Lotus Treasury World. "Though following all Buddhas in clearly knowing that the three times are only a single thought-moment, yet in accord with sentient beings' understandings and discriminations, he cultivates all practices through various marks, various times, and various numbers of kalpas": this illustrates that the wisdom-essence of the dharmakāya has no time, no kalpas, and no substance of the three times, but because it accords with the differences in the karma of all sentient beings, there are differentiations of all times and kalpas. In order to distinguish differentiations of times and kalpas for sentient beings, he cultivates all practices; this is just as when speaking of three asaṃkhyeya kalpas, three lifetimes, one lifetime, a single thought-moment, sixty kalpas, and so forth. With such ten kinds of skillful wisdom, the bodhisattva gives rise to superior practices, proceeding from the sixth ground into the seventh ground. This clarifies that the preceding ten dharmas are the direction entering the seventh ground, and what follows is called abiding. There are twenty kinds of Dharma gates entered on the seventh ground, as is complete in the text. From "This bodhisattva has this thought" onward, according to the preceding textual analysis, it is as fully detailed in the sūtra.