新華嚴經論 27.29

27.29

二一段可四行經，住第九地分。經云「佛子菩薩摩訶薩住此善慧地，如實知善不善無記法行」者，明此位大法師，善知一切眾生心之所行，若善若不善及不作善不善名無記，皆悉知之。如不善有四種，自性、相應、引發、勝義。善有一十三種，自性、相應、隨逐、發起、第一義、生得、方便現前、供養饒益、引攝、對治、靜、等流、寂靜。無記有二，如八種識中眼耳等五識無覆無記，第六意識有覆無記，第七執識有覆無記，第八種子名為藏識無覆無記，但與執識成有漏善種子作來世生因故，如器盛物種子故。文有四種無記，威儀、工巧、變化、異熟。如世人有威儀無威儀及工巧，皆忘失正念。如學世間變化亦爾，與正念不應。如今世造業，成來世異熟。身與死相應，一念不覺受生。又四種無記，自性、相應、引發、勝義。此四無記是出世道。如是等行法，此位菩薩悉知。有漏無漏法行者，三界是有漏，出三界法是無漏。三乘出三界法是有漏，一佛乘普光明智是無漏。世間出世間法行者，三乘是出世間法行，凡夫是世間法行，一乘是非世間非出世間，能隨世間具普賢行法故。思議不思議法者，一切三界是思議法。又三乘出世皆是思議，皆有所得故。一乘智境是不思議，無所得故，是寂用無邊大自在故。定不定法者，色界四禪、無色界四禪是定法，是不定法，非真定故，有生滅故。三乘出世寂滅定，是定法，是不定法，皆有取捨法故。一乘法界禪，是定法是不定法，是寂用自在故。一切凡夫法，是不定法。一切諸佛，是定法故。一切凡聖皆無定法，性無依止故。聲聞獨覺法者，厭苦集、修滅道，了緣生入無生性，捨離悲智，超世緣縛故。菩薩行法行者，行六波羅蜜，留惑及生淨土法行。如來地法行者，普光明智是，而與一切眾生及二乘一而作地故。有為法行者，三界人天及三乘修生無漏，總屬有為行故，淨穢心自在故。無為法行者，唯如來智地故。已上一段四行經，明知十種法行分竟。

Second is one section of about four lines of sūtra text, the section on dwelling in the ninth ground. The sūtra says: "Sons of the Buddha, the bodhisattva-mahāsattva who dwells in this Ground of Good Intelligence truly knows the courses of good, unwholesome, and indeterminate phenomena." This explains that a great Dharma master at this stage excellently knows all the mental courses of sentient beings—whether good, unwholesome, or neither good nor unwholesome, which is called "indeterminate"—he knows them all. For example, unwholesome [phenomena] are of four kinds: by intrinsic nature, by association, by induction, and in the ultimate sense. Good [phenomena] are of thirteen kinds: by intrinsic nature, by association, by concomitance, by origination, in the primary sense, innate, through manifest application of expedient means, of offering and benefiting, of guiding and gathering, of remedy, tranquil, concordant outflow, and serene. Indeterminate [phenomena] are of two kinds: as among the eight consciousnesses, the five consciousnesses such as the eye and ear are unobscured indeterminate, the sixth mental consciousness is obscured indeterminate, the seventh grasping consciousness is obscured indeterminate, and the eighth, the storehouse consciousness named for seeds, is unobscured indeterminate, yet it only forms the cause for future rebirth by producing seeds of tainted goodness with the grasping consciousness, just as a vessel contains the seeds of things. The text mentions four kinds of indeterminate: deportment, craftsmanship, transformation, and ripening. Just as worldly people have or lack deportment and craftsmanship, both losing right mindfulness; learning worldly transformations is also like this, not corresponding with right mindfulness; creating karma in the present life produces ripening in the next life; when the body corresponds with death, in a single moment of un-awareness rebirth is received. Furthermore, there are four kinds of indeterminate: by intrinsic nature, by association, by induction, and in the ultimate sense. These four indeterminate ones belong to the supramundane path. Such courses of phenomena as these, the bodhisattva at this stage knows entirely. Regarding courses of tainted and untainted phenomena: the three realms are tainted; phenomena that transcend the three realms are untainted. The phenomena of the three vehicles transcending the three realms are tainted; the universal radiant wisdom of the One Buddha Vehicle is untainted. Regarding courses of mundane and supramundane phenomena: the three vehicles are courses of supramundane phenomena; ordinary beings are courses of mundane phenomena; the One Vehicle is neither mundane nor supramundane, because it is able to follow the world while fully possessing the practice of Samantabhadra. Regarding conceivable and inconceivable phenomena: all three realms are conceivable phenomena. Moreover, the three vehicles transcending the world are all conceivable, because they all involve apprehension. The wisdom realm of the One Vehicle is inconceivable, because it is non-apprehension, and because it is the boundless, great sovereignty of serene functioning. Regarding determined and undetermined phenomena: the four dhyānas of the form realm and the four formless attainments of the formless realm are determined phenomena and are undetermined phenomena; because they are not true concentration, having arising and ceasing. The serene concentration of the three vehicles' supramundane [attainment] is a determined phenomenon and is an undetermined phenomenon, because they all involve phenomena of grasping and discarding. The dharmadhātu dhyāna of the One Vehicle is a determined phenomenon and is an undetermined phenomenon, because its serene functioning is sovereign. All phenomena of ordinary beings are undetermined phenomena. All Buddhas are determined phenomena. All ordinary beings and sages have no determined phenomena, because their nature has no reliance or abode. Regarding phenomena of śrāvakas and pratyekabuddhas: they turn away from suffering and its origin, cultivate cessation and the path, comprehend condition-arising, enter the nature of non-arising, abandon compassion and wisdom, and transcend worldly conditioning and bondage. Regarding the practice of bodhisattva practice: practicing the six pāramitās, retaining afflictions, and the practice of being reborn in pure lands. Regarding the practice of the Tathāgata ground: the universal radiant wisdom is it, which serves as the ground uniting all sentient beings and the two vehicles as one. Regarding courses of conditioned phenomena: humans and gods of the three realms and the untainted [states] produced through cultivation in the three vehicles altogether belong to conditioned practice, because the pure and defiled minds are sovereign. Regarding courses of unconditioned phenomena: it is solely the wisdom ground of the Tathāgata. The above section of four lines of sūtra text, explaining the section on knowing the ten kinds of courses of phenomena, is concluded.