華嚴經內章門等雜孔目章 1.8

1.8

經文云入無上道者，當漸教也。不可盡功德智地者，當熟教分。願性海中者，當頓教分。此約遍計滅分齊處說。又云入無上道者，頓教及熟教中終教及義是也。不可盡功德智地者，普賢解行分教義是也。願性海中者，當是圓教，證分已去是也，亦得即是普賢行願也。其乘名教具在問答中釋。今約下經，約五乘之義，有其三種，一人天共一、二聲聞緣覺共為第二、三始終漸教共為第三、四頓教獨一、五一乘獨一，總為五乘。第二者，人為一、天為一、聲聞為一、緣覺為一、大乘為一。第三者，天一、梵一、聲聞一、緣覺一、如來一。會彼五乘成無分別離相一乘，出《楞伽經》。若凡夫人天乘，佛臨凡夫，同彼人天，引凡夫人修人天福。既無無漏，不辨見修，但論世間禪定，成世間修。就聲聞緣覺及二乘迴心，並約見修，即至究竟，成佛成羅漢。從小乘位十二住，即合四果等，共成十二住。十二住者，一聲聞自種性住、二入正未越次取證方便住、三越次取證住、四得不壞淨味聖戒轉上漏盡住、五依增上戒增上意學出生住、六七八得真諦智增上慧學住、九觀察生無相三昧住、十究竟無相住、十一解脫學處住、十二一切種阿羅漢住。直進菩薩，一人即有十地，并說見修後方得成佛，及說大乘十二住。十二住者，一種性住、二解行住、三淨心住、四增上戒住、五增上意住、六增上慧住、七諦相應慧住、八緣起相應慧住、九有行有開發無相住、十無行無開發無相住、十一無礙慧住、十二最上菩薩住。若熟教位則不同前義，初地已前有分段死，先得無漏者兼有變易死；初地已上窮第十地有變易死；十地滿後方始成佛。若約頓教，即一切行位皆不可說，以無相故。此據三乘方便說。若依一乘圓通之教，由義自在總別相成，故無前後、始終、淺深、近遠等別，但不退已後即明得彼普賢之法。約熟教比之，即十信滿心已去即是其位。其普賢位中，對彼解行法及彼得義，唯有自分勝進兩義不同，其身在於白淨寶網轉輪王位，十眼十耳等境界。若約解行法分齊剋，唯未得離垢三昧。其離垢三昧，是未受職之前定，其身在世界性等已上處住，而在普見肉眼位中見十方界。若證得普賢位，在六相方便十地位中。何以故？依十地證義會普法故。若證得彼普賢解行所依身者，亦得在彼兜率天中成諸天子身，從三惡道出生彼天中，得無難身，成普賢解行法。如《法華經》龍女身者，義當即是留惑感彼同生之身。何以故？由此等人並是過去多種善根故。亦不同是變化之身。何以故？由《法華經》引彼速成希有勝行，證其教勝；若是變化，即非希有。若約滅惑分齊論者，依〈普賢品〉說，一障一切障。依〈小相品〉說，斷惑分齊，一斷即一切斷。由彼《華嚴經》文云「內外各有五百煩惱及八萬四千煩惱，普滅非別。」故得知也。何以故？對彼生死際說故。又白淨寶網轉輪王位時，有定光頗梨鏡，光明照十佛剎微塵數等世界。以此驗之，當知白淨寶網轉輪王之位福分不少也。若起利用，即令無量眾生發不退菩提心，及發阿耨多羅三藐三菩提，及在十地無生法忍地，唯未得離垢三昧之少分也。餘之位相德用境界及見佛分齊，具在經文。又一乘義者，分別有二：一者正乘、二者方便乘。正乘如《華嚴經》說，亦如前分別。方便乘者，分別有十：一對三寶分別。佛寶是一乘法，僧是三乘。何以故？佛同無盡故，法僧則不定。二對四諦分別。滅諦是一乘，三諦是三乘。何以故？滅同無盡故，三諦則不定。三對二諦分別。第一義是一乘，世諦是三乘。何以故？第一義諦同無盡故，世諦則不定。四對過分別。無恐怖者即是一乘，有恐怖者即是三乘。何以故？如如來藏等，依則無過，即同無盡故。六識及心法智，此之七法剎那不住，不種眾苦，不得厭苦樂求涅槃，由是俗諦故、依緣不自在故。五對人及智分別。有三種人，成三種智。三種智者，一若善男子善女人，成就甚深法智，以為一人。二若男子女人，成就隨順法智，為第二人。三若男子女人，於諸深法不自了知，仰推世尊，非我境界，唯佛所知，是第三人。前之一人是一乘智，後之兩人是三乘智。何以故？前第一智是證智，是證智同無盡故；後之二智未證實法，是不定故。此依《勝鬘經》說。六對所解了法虛妄契實無分別。隨文解義是三乘法，知虛契無分別是一乘法。何以故？契無分別同無盡故，隨文取者是則不定。此依《楞伽》經義說。七對一乘三乘小乘分別。一乘是一乘，三乘等是三乘。何以故？一乘則無盡故，三乘等則不定。八對大乘中乘小乘分別。大乘即是一乘。何以故？大乘尊上，即無盡故；中乘小乘，義則不定，如經會三歸一故。九對世間出世間出出世間分別。出出世間則是一乘，餘則三乘。何以故？出出世間勝，同無盡故；餘二則不定。如《法華經》界外露地別索車者，即是其事。十對譬喻分別。如王髻中明珠及大王等，即是一乘寶珠；繫汝衣裏及窮子等，即是三乘。何以故？髻珠王祕甚深故，餘則不定。此依《法華經》說。上來所辨，於眷屬經中欲顯圓通無盡法藏一乘教義故，於方便之處示一乘名，令進入者易得解故，作如是說。若橫依方便進趣法門，即有二義通說一乘：一由依究竟一乘教成。何以故？從一乘流故、又為一乘教所目故。二與彼究竟圓一乘，為方便故說一乘，非即圓通自在義也。餘義準可知。上件法門攝下諸教，頓屬其上分本教義，漸從其末義通一乘，三乘，小乘。何以故？為彼圓教所目。及三乘終教寂照照寂一相真如，并初教門染淨即空，愚法小乘苦諦之教所詮實法有為無為等宗並不同，義理各別也。

When the text of the sūtra speaks of 'entering the unsurpassable path,' it corresponds to the gradual teaching. 'The stage of inexhaustible merit and wisdom' corresponds to the mature teaching division. 'Within the sea of the nature of vows' corresponds to the sudden teaching division. This is stated in terms of the demarcation where parikalpita is extinguished. Furthermore, 'entering the unsurpassable path' refers to the final teaching and its doctrine within the sudden and mature teachings. 'The stage of inexhaustible merit and wisdom' refers to the doctrine and meaning of Samantabhadra's understanding and practice division. 'Within the sea of the nature of vows' corresponds to the perfect teaching, which applies from the realized division onward, and may also be understood as Samantabhadra's practices and vows. The names and teachings of these vehicles are explained fully in questions and answers. Now, regarding the following sūtra text, in terms of the meaning of the five vehicles, there are three types: First, humans and devas together make one; second, śrāvakas and pratyekabuddhas together make the second; third, the initial and final gradual teachings together make the third; fourth, the sudden teaching alone makes one; fifth, the Ekayāna alone makes one—amounting to five vehicles in all. Second, humans are one, devas are one, śrāvakas are one, pratyekabuddhas are one, and the Mahāyāna is one. Third, devas are one, Brahmā is one, śrāvakas are one, pratyekabuddhas are one, and Tathāgatas are one. Converging those five vehicles to form the non-conceptual, mark-free Ekayāna is set forth in the Laṅkāvatāra Sūtra. As for ordinary beings in the vehicle of humans and devas, the Buddha condescends to ordinary beings, conforming with those humans and devas, leading ordinary beings to cultivate human and deva merit. Since it lacks the undefiled (anāsrava), it does not distinguish [the paths of] seeing and cultivation, but merely discusses worldly dhyāna, achieving worldly cultivation. With respect to śrāvakas and pratyekabuddhas and those of the two vehicles who turn their minds, both are discussed in terms of seeing and cultivation, thereby reaching the ultimate, becoming Buddhas or becoming arhats. From the twelve abodes of the Hīnayāna position, combining the four fruits and so forth, together they constitute twelve abodes. The twelve abodes are: 1. the abode of the śrāvaka's own gotra; 2. the abode of skillful means for entering correctness without skipping stages to attain realization; 3. the abode of skipping stages to attain realization; 4. the abode of obtaining indestructible purity, relishing the noble precepts, and proceeding upward to the exhaustion of outflows; 5. the abode of generating [qualities] relying on the training in higher morality and higher thought; 6, 7, and 8. the abodes of obtaining the cognition of the ultimate truth and training in higher wisdom; 9. the abode of contemplation generating the markless samādhi; 10. the abode of ultimate marklessness; 11. the abode of training in liberation; 12. the abode of the arhat of all modes. For direct-advancing bodhisattvas, a single person has the ten bhūmis, and only after passing through [the paths of] seeing and cultivation does one attain Buddhahood; the Mahāyāna twelve abodes are also taught. The twelve abodes are: 1. the gotra abode; 2. the abode of understanding and practice; 3. the pure-mind abode; 4. the higher-morality abode; 5. the higher-thought abode; 6. the higher-wisdom abode; 7. the abode of wisdom conforming to the truths; 8. the abode of wisdom conforming to pratītyasamutpāda; 9. the markless abode with activity and initiation; 10. the markless abode without activity and initiation; 11. the unimpeded-wisdom abode; 12. the abode of the supreme bodhisattva. The position of the mature teaching does not share the previous meaning: prior to the first bhūmi there is samsaric death in portions, and those who have previously attained the undefiled also have inconceivable transformation death; from the first bhūmi upward through the completion of the tenth bhūmi there is inconceivable transformation death; only after completing the ten bhūmis does one initially become a Buddha. In the sudden teaching, all stages of practice are ineffable, because they are devoid of marks. This is stated according to the skillful means of the Triyāna. If one relies on the all-pervading teaching of the Ekayāna, because meanings are unfettered and the universal and particular mutually complete each other, there are no distinctions of prior and subsequent, initial and final, shallow and deep, near and far, etc.; once one does not retrogress, one clearly attains that Dharma of Samantabhadra. Comparing it to the mature teaching, it is the stage from the fulfillment of the ten faiths onward. In that stage of Samantabhadra, regarding that dharma of understanding and practice and the meaning attained, there are only the two distinct meanings of intrinsic capacity and superior progress: his body resides in the stage of a cakravartin of the pure jewel net, possessing realms such as the ten eyes and ten ears. If strictly determined according to the demarcation of the dharma of understanding and practice, he has only not yet attained the vimalasamādhi. That vimalasamādhi is the concentration prior to receiving the abhiseka; his body abides in the realm of the nature of world-systems and above, while in the position of the fleshy eye of universal vision he sees the realms of the ten directions. If one realizes the stage of Samantabhadra, it resides in the stage of the ten bhūmis of the skillful means of the six characteristics. Why? Because relying on the realized meaning of the ten bhūmis, one converges with the universal Dharma. If one realizes that body upon which Samantabhadra's understanding and practice relies, one may also become the body of devaputras in that Tuṣita heaven, emerging from the three evil destinies to be born in that heaven, obtaining a body free from adversities, and accomplishing Samantabhadra's dharma of understanding and practice. Like the body of the nāga girl in the Saddharmapuṇḍarīka Sūtra, its meaning corresponds to a body born together through the retention of defilements. Why? Because such persons have all planted many good roots in the past. Nor is it identical to a phantom body. Why? Because the Saddharmapuṇḍarīka Sūtra adduces her swift accomplishment of rare, superior practice to witness to the supremacy of its teaching; if it were a phantom body, it would not be rare. If discussed according to the demarcation of eradicating defilements, according to the 'Samantabhadra Chapter', one obstacle is all obstacles. According to the 'Minor Characteristics Chapter', in the demarcation of severing defilements, one severance is all severances. As the text of the Avataṃsaka Sūtra states, 'Internally and externally there are each five hundred afflictions and eighty-four thousand afflictions; their universal extinction is not differentiated.' Hence one knows this. Why? Because it is stated with respect to the limit of saṃsāra. Furthermore, at the stage of the cakravartin of the pure jewel net, there is a fixed-light crystal mirror whose radiance shines upon worlds as numerous as the dust motes of ten Buddha lands. Testing by this, one should know that the merit-portion of the stage of the cakravartin of the pure jewel net is not small. If its functioning is initiated, it causes immeasurable sentient beings to generate the irreversible bodhicitta and generate anuttarā-samyak-saṃbodhi, and abide in the stage of anutpattika-dharma-kṣānti across the ten bhūmis; it only lacks a small portion of the vimalasamādhi. The remaining virtues, functions, realms, and demarcations of seeing the Buddha of this stage are fully contained in the text of the sūtra. Furthermore, the meaning of the Ekayāna has two distinctions: first, the true vehicle; second, the expedient vehicle. The true vehicle is as taught in the Avataṃsaka Sūtra and distinguished previously. As for the expedient vehicle, there are ten distinctions: 1. Distinguishing with respect to the Three Jewels: The Buddha Jewel is the Ekayāna Dharma, while the Saṅgha belongs to the Triyāna. Why? Because the Buddha is equally inexhaustible, whereas the Dharma and Saṅgha are indeterminate. 2. Distinguishing with respect to the four truths: Nirodha-satya is the Ekayāna, and the other three truths are the Triyāna. Why? Because nirodha is equally inexhaustible, whereas the three truths are indeterminate. 3. Distinguishing with respect to the two truths: The ultimate truth is the Ekayāna, and saṃvṛti-satya is the Triyāna. Why? Because paramārtha-satya is equally inexhaustible, whereas saṃvṛti-satya is indeterminate. 4. Distinguishing with respect to faults: That which has no terror is the Ekayāna, and that which has terror is the Triyāna. Why? Because like the tathāgatagarbha and so forth, relying upon it is faultless, being identical to the inexhaustible. The six consciousnesses, mental factors, and cognition—these seven dharmas do not abide for an instant; they do not plant multiple sufferings, nor can they weary of suffering and happily seek nirvāṇa, because they are conventional truth and unfreely depend upon conditions. 5. Distinguishing with respect to persons and wisdom: There are three kinds of persons who achieve three kinds of wisdom. The three kinds of wisdom are: first, a good man or good woman who achieves profound dharma-wisdom is one person; second, a man or woman who achieves conforming dharma-wisdom is the second person; third, a man or woman who does not personally understand the profound dharmas, but looks up and defers to the World-Honoured One, [thinking] 'this is not my realm, it is known only to the Buddha,' is the third person. The first person possesses Ekayāna wisdom, while the latter two persons possess Triyāna wisdom. Why? The first wisdom is realized cognition, and this realized cognition is equally inexhaustible; the latter two wisdoms have not realized the true Dharma, and are indeterminate. This is based on the Śrīmālādevī Sūtra. 6. Distinguishing with respect to whether the understood dharma is false or accords with reality without discrimination: Understanding the meaning by following the letter is the Triyāna Dharma; knowing falsity and according with non-discrimination is the Ekayāna Dharma. Why? Because according with non-discrimination is equally inexhaustible, whereas grasping according to the letter is indeterminate. This is based on the doctrine of the Laṅkāvatāra Sūtra. 7. Distinguishing with respect to the Ekayāna, Triyāna, and Hīnayāna: The Ekayāna is the Ekayāna, while the Triyāna and so forth are the Triyāna. Why? Because the Ekayāna is inexhaustible, whereas the Triyāna and so forth are indeterminate. 8. Distinguishing with respect to the Mahāyāna, Madhyamayāna, and Hīnayāna: The Mahāyāna is the Ekayāna. Why? Because the Mahāyāna is supreme and therefore inexhaustible; the meanings of the Madhyamayāna and Hīnayāna are indeterminate, as the sūtra converges the three back to the one. 9. Distinguishing with respect to the worldly, transworldly, and super-transworldly: The super-transworldly is the Ekayāna, while the rest are the Triyāna. Why? Because the super-transworldly is superior, being equally inexhaustible, while the other two are indeterminate. As in the Saddharmapuṇḍarīka Sūtra, demanding a distinct cart in the open ground outside the burning house illustrates this. 10. Distinguishing with respect to parables: The bright pearl in the king's topknot and the great king are the Ekayāna precious pearl; tying it inside the clothing, the impoverished son, and so forth are the Triyāna. Why? Because the king's topknot pearl is secret and extremely profound, whereas the rest are indeterminate. This is based on the Saddharmapuṇḍarīka Sūtra. What has been distinguished above aims to reveal the Ekayāna teaching and meaning of the inexhaustible dharmadhātu treasury within the affiliated sūtras; therefore, the name of Ekayāna is indicated at the locus of skillful means, so that those who advance may easily understand it—hence it is explained in this manner. If one horizontally relies on the dharma-gates of skillful progression, there are two senses in which Ekayāna is spoken of generally: 1. It is accomplished by relying on the ultimate Ekayāna teaching. Why? Because it flows from the Ekayāna, and is also designated by the Ekayāna teaching. 2. Because it serves as an expedient for that ultimate, perfect Ekayāna, it is called Ekayāna, but it is not the meaning of all-pervading sovereignty itself. The rest can be understood by analogy. The aforementioned dharma-gates subsume the teachings below: the sudden belongs to the meaning of the root teaching of the upper division, while the gradual, proceeding from its branch meanings, extends generally to the Ekayāna, Triyāna, and Hīnayāna. Why? Because they are designated by that perfect teaching. Furthermore, the quiescent-illumination and illumination-quiescence of the single mark of tathatā in the Triyāna final teaching, together with the defilement and purity being empty in the initial teaching, and the tenets of conditioned, unconditioned, and other real dharmas explained by the Hīnayāna teaching of the truth of suffering for fools—these tenets are all distinct and their doctrinal principles are individually different.