新華嚴經論 28.32

28.32

第一「佛子」已下，從初段中有八行經，明此法雲地知諸集諦。經云「如實知欲界集」者，以五蘊是三界同迷，以十使煩惱隨於四諦。上迷諦無明，一諦上具十，即欲界集有四十箇苦集。以此苦集滅道，上二界除嗔，各有三十六，是有為禪界善集。此上二界禪，皆從作意息伏而得，是故三界有漏攝故。禪消想起，三界往來，此三界共通一百二十八種煩惱集，是三界六道之大體。約以五蘊配五塵與十使，無明相因，總有八萬四千及不可數集。如八九地前，並已配訖，如前知之。色界無色界，如上可知。法界集者，明一念稱真智，現如上八萬四千及不可說諸塵勞門，總法界大智慧解脫知見集，總積集智慧之海，名為一切種種智海。有為界集者，三界所有煩惱是，亦通三乘折伏現行煩惱。得變易生死，隨意生身，皆是出身三界，有為集故。無為界集者，唯如來一切種種諸差別智也，自餘皆有為故。眾生界集及虛空涅槃界集者，為善分別從一切智起眾生界、虛空界、涅槃界各差別智集。此菩薩如實知諸見煩惱行集者，身邊等五見及六十二見，前地已釋訖。知世界成壞集者，知三千大千世界及十方一切世界，若干劫成、若干劫住、若干劫壞，皆悉知之。聲聞行集者，以四諦觀，厭三界苦、忻涅槃樂。又觀諸世間苦空無常不淨，無有可樂，皆磨滅法虛積，諸業果苦無有斷絕，猶如波浪。集不善法，增長生老病死三十六物，共成其身。修二百五十戒，淨欲界業皆是無常，入第九定出三界想入滅盡定，身智俱盡，寂滅無知。如此經下文「譬如比丘入寂滅定，頭上繫鼓不復聞聲。」又有聲聞得出三界心，厭患分段身，化火焚身，入變易生死。如《勝鬘》及《涅槃經》並同此說。聲聞二乘、淨土菩薩，以觀折伏現行煩惱，得變易生死，非是斷煩惱，為不了無明成根本智故，妄為無明實有，妄生厭離，以厭患心成出過三界分段生死，得變易生死，住無漏界，不受後有三界之身，有如化火焚身。如《涅槃經》自有文說，皆是厭生死住涅槃集。辟支佛行集者，十二緣行是。此四諦十二緣，三乘參互以為九乘，如前已述。一乘菩薩亦修如此四諦十二緣，此十地位內次第而說所修之法，是一種修四諦十二緣，心量見道各自不同。菩薩行集者，出纏菩薩六波羅蜜分修慈悲生於淨土，道滿方來處世教化眾生。大悲菩薩依無相觀、四念處、七菩提分、四攝、四無量心、十波羅蜜修大慈悲，不著三界，教化眾生。此是依空無相無願無作解脫門而建諸行，亦是三乘菩薩所修方便加行所忻行門境界，但以三千大千世界為一佛土。如此一乘經，但約如來根本普光明智境發心，所修十波羅蜜、四諦、十二緣、四念處、三十七品、四攝、四無量一切助道，皆以自心根本智為體用。以智無依無限，所作行門報果皆無依無限，自他身土重重玄玄互相參現，以智無限無礙故。所有身土自他如幻如影，皆無障礙故。所修諸行皆以自心根本智為體。是三乘一乘菩薩行集。如此經十住、十行、十迴向、十地、十一地，如是所行方便，是一乘菩薩行集。如來力無所畏色身法身集者，力無所畏者，十力四無畏是也。色身者，九十七大人之相，隨好無盡。是法身集者，理無得證，無縛無解、無生無滅、不垢不淨是也。一切種者，是五位加行。成勳習種者，一切眾生而隨五蘊加行，即成無明諸業種故。菩薩五位加行，以成一切智智之種。一切智智者，明根本無依住無作智而生差別智，三乘名後得智。一乘中智，直以根本圓明，三世一時不分前後。示得菩提轉法輪集者，所說十二分教是。入一切法分別決定智集者，以金剛無礙智慧，善分別出世法，無不明了、無不決定，皆無錯謬。舉要言之者，總陳大綱。以一切智知一切集者，明無不盡知也。此是總結。已上知一切集竟。

First, from "Disciples of the Buddha" onwards, in the first section of eight lines of sūtra text, it explains that this Dharmameghā ground knows the accumulation-truths. When the sūtra says "truly knowing the accumulation of the desire realm," this is because the five aggregates are delusion common to the three realms, and the ten emissary-afflictions follow the four truths. Concerning the ignorance that is delusion regarding the truths, each single truth possesses ten, so the accumulation of the desire realm contains forty suffering-accumulations. Through these [forty] suffering, accumulation, cessation, and path [aspects], the upper two realms, excluding anger, each have thirty-six; these are the virtuous accumulations of the conditioned realms of dhyāna. The dhyānas of these upper two realms are all attained through intention, suppression, and pacification; therefore, they are subsumed under the defilements of the three realms. When dhyāna dissolves and conceptualisation arises, one transmigrates within the three realms. The defilement-accumulations common to these three realms total one hundred and twenty-eight kinds, which are the main substance of the three realms and the six destinies. If calculated by coordinating the five aggregates with the five sensory objects and the ten emissaries, causally conditioning ignorance, there are altogether eighty-four thousand and incalculable accumulations. As was fully coordinated prior to the eighth and ninth grounds, it should be understood as before. The form and formless realms can be known accordingly. As for "the accumulation of the dharmadhātu," this explains that in a single thought-instant of wisdom that accords with reality, there appear the above eighty-four thousand and inexpressible gates of affliction; this is the accumulation of liberation, knowledge, and vision of great wisdom of the entire dharmadhātu, universally amassing an ocean of wisdom, named the "ocean of all-various wisdoms." As for "the accumulation of the conditioned realm," this refers to all afflictions within the three realms, and also extends to the three vehicles' suppression of actively manifest afflictions; attaining mortal transmigration of inconceivable transformation and mind-made bodies as one wishes are all departures from the three realms, because they are conditioned accumulations. As for "the accumulation of the unconditioned realm," this is solely all the various discriminating wisdoms of the Tathāgata, because everything else is conditioned. As for "the accumulation of the realm of sentient beings" and "the accumulation of the realms of space and nirvāṇa," this is because from the all-knowledge there arises the accumulation of discriminating wisdoms that skillfully distinguish each of the realm of sentient beings, the realm of space, and the realm of nirvāṇa. When [the sūtra states that] this bodhisattva truly knows the accumulation of practices of view-afflictions, the five views such as the view of self and extreme views, as well as the sixty-two views, have already been explained on the preceding grounds. As for knowing the accumulation of the formation and destruction of worlds, this means knowing how many kalpas the trichiliocosm and all worlds of the ten directions take to form, how many kalpas they abide, and how many kalpas they are destroyed—knowing all of them completely. As for the accumulation of the śrāvaka practices, through contemplation of the four truths, they loathe the suffering of the three realms and delight in the bliss of nirvāṇa. Furthermore, they contemplate all worldly things as suffering, empty, impermanent, and impure, with nothing delightful, all being destructible phenomena falsely amassed, the suffering of karmic fruits continuing without interruption like waves. Accumulating unwholesome phenomena, they augment the thirty-six bodily substances of birth, old age, sickness, and death, which together form their bodies. Cultivating the two hundred and fifty precepts, they purify desire-realm karma as being all impermanent, enter the ninth meditative attainment, transcend thoughts of the three realms, and enter the cessation attainment, where body and cognition are both extinguished into tranquil cessation without consciousness. As a later passage of this sūtra says: "Just as when a monk enters the cessation attainment, even if a drum is beaten upon his head he no longer hears the sound." There are also śrāvakas who, attaining the mind to transcend the three realms and loathing the body of individual allotment, transform fire to incinerate their bodies and enter mortal transmigration of inconceivable transformation. Both the Śrīmālā[devī-siṃhanāda-sūtra] and the Mahāparinirvāṇa Sūtra state the same. Śrāvakas of the two vehicles and Pure Land bodhisattvas, through contemplation, suppress actively manifest afflictions and attain mortal transmigration of inconceivable transformation, which is not the severing of afflictions; because they do not comprehend that ignorance constitutes fundamental wisdom, they falsely consider ignorance to truly exist and falsely give rise to loathing and detachment; through this mind of loathing and disgust, they succeed in transcending the mortal transmigration of individual allotment of the three realms, attain mortal transmigration of inconceivable transformation, abide in the untainted realm, and no longer receive bodies of the three realms in future existence, like incinerating their bodies with transformed fire. As the Mahāparinirvāṇa Sūtra itself explicitly states, these are all accumulations of loathing saṃsāra and abiding in nirvāṇa. As for the accumulation of pratyekabuddha practices, this refers to the practices of the twelve links of dependent origination. These four truths and twelve links are combined across the three vehicles to make nine vehicles, as previously explained. Bodhisattvas of the One Vehicle also cultivate these four truths and twelve links; the methods of cultivation expounded in sequence within these ten grounds are the same cultivation of the four truths and twelve links, yet their mental capacity and vision of the Path each differ. As for the accumulation of bodhisattva practices: bodhisattvas emerging from bondage partially cultivate the six pāramitās, loving-kindness, and compassion, are born in pure lands, and only when their Path is complete do they come to dwell in the world to teach and transform sentient beings. Great compassion bodhisattvas rely on signless contemplation, the four foundations of mindfulness, the seven limbs of awakening, the four means of embracing, the four immeasurable minds, and the ten pāramitās to cultivate great loving-kindness and compassion, unattached to the three realms, to teach and transform sentient beings. This is establishing all practices relying on the liberation gates of emptiness, signlessness, wishlessness, and non-action; it is also the realm of practice gates delighted in as cultivated through expedient preparatory practices by bodhisattvas of the three vehicles, taking merely a trichiliocosm as a single buddha land. In this One Vehicle sūtra, however, one arouses the mind solely based on the realm of the Tathāgata's fundamental universally radiant wisdom, and the cultivated ten pāramitās, four truths, twelve links, four foundations of mindfulness, thirty-seven factors of awakening, four means of embracing, four immeasurables, and all aids to the Path all take one's own mind's fundamental wisdom as essence and function. Because wisdom is non-reliant and boundless, the practice gates cultivated and their recompense fruits are all non-reliant and boundless, self and others' bodies and lands interpenetrating in multiple profound layers, because wisdom is boundless and unhindered. All bodies and lands, self and other, are like illusions and shadows, all free from obstruction. All cultivated practices take one's own mind's fundamental wisdom as essence. These are the accumulations of practices of the three vehicles and the One Vehicle bodhisattvas. As in this sūtra, the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground—such expedients practiced are the accumulation of practices of the One Vehicle bodhisattva. As for the accumulation of the Tathāgata's powers, fearlessnesses, form body, and dharmakāya: the powers and fearlessnesses are the ten powers and four fearlessnesses. The form body is the ninety-seven marks of a great person and endless minor marks. This accumulation of the dharmakāya means that in principle there is nothing to be realized, no binding and no liberation, no arising and no ceasing, neither defiled nor pure. "All seeds" refers to the preparatory practices of the five stages. As for "seeds becoming habitual perfuming": all sentient beings, by following the preparatory practices of the five aggregates, form the karmic seeds of ignorance. Bodhisattvas practice the preparatory practices of the five stages to form the seed of the wisdom of all wisdoms. The wisdom of all wisdoms explains that from the fundamental, non-reliant, non-abiding, non-active wisdom, discriminating wisdom is produced, which the three vehicles call subsequently attained wisdom. In the One Vehicle, wisdom is directly fundamentally perfectly luminous, the three times being simultaneous without distinction of before and after. As for the accumulation of demonstrating the attainment of bodhi and turning the wheel of the Dharma, this refers to the twelve divisions of the teachings that are expounded. As for the accumulation of wisdom entering the decisive discrimination of all phenomena, through diamond-like unhindered wisdom, one skillfully discriminates supermundane phenomena, completely clear, completely decisive, and entirely without error. When it says "to summarize": this outlines the main principles. "Knowing all accumulations with all-knowledge" explains that there is nothing not completely known. This is the general conclusion. The above concludes knowing all accumulations.