華嚴經內章門等雜孔目章 2.75

2.75

雲集說偈品初法數處釋。夫法數者，自性故名法，軌則故名法，亦對意故名法。數者，法數也。所有理事對緣發起，在俗數中，故名數也。欲知分齊，略有五重，即是五乘人所軌教也。其初分齊者，如《維摩經》云，有厭欣二門。初厭門者，「是身無常，無疆無力無堅，速朽之法，不可信也。為苦為惱，眾病所集。諸仁者！如此身，明智者所不怗。是身如聚沫不可撮摩，是身如泡不得久立，是身如焰從渴愛生，是身如芭蕉中無有堅，是身如幻從顛倒起，是身如夢為虛妄見，是身如影從業緣現，是身如響屬諸因緣，是身如浮雲須臾變滅，是身如電念念不住。是身無主為如地，是身無我為如火，是身無壽為如風，是身無人為如水。是身不實，四大為家。是身為空，離我我所。是身無知，如草木瓦礫。是身無作，風力所轉。是身不淨，穢惡充滿。是身為虛偽，雖假以澡浴衣食，必歸磨滅。是身為災，百一病惱。是身如丘井，為老所逼。是身無定，為要當死。是身如毒蛇、如怨賊、如空聚，陰界諸入所共合成。諸仁者！此可患厭。」二欣門者，「當樂佛身。所以者何？佛身者即法身也。從無量功德智慧生，從戒定慧解脫解脫知見生，從慈悲喜捨生，從布施持戒忍辱柔和懃行精進禪定解脫三昧多聞智慧諸波羅蜜生，從方便生，從六通生，從三明生，從三十七道品生，從止觀生，從十力四無所畏十八不共法生，從斷一切不善法集一切善法生，從真實生，從不放逸生，從如是等無量清淨法生如來身。諸仁者！欲得佛身斷一切眾生病者，當發阿耨多羅三藐三菩提心。」此教義當人天厭欣二境，乃至梵世亦入此教。若約分齊，義當趣向聲聞方便及初教之初等。其義分齊，當一切法空唯有名。名有二種：一分別名、二思惟名。由二種名，建立一切法。當知陰入界等一切法，依初教初如是建立，人天邪善根不入此教。又依愚法小乘，聲聞緣覺依分別遍計性立其法數。所有世間出世間名數分齊，竝如《毘曇》、《婆沙》所定評正義者即是正法數。諸部執所顯法相分齊者，即入從小乘。由同分別遍計故，不入大乘攝。但是名數竝是諸境，仍與正小乘作迴心向大乘方便，宜可准知，此即當五乘之中聲聞緣覺二乘法數分齊也。又第四大乘教者，依《維摩》經「法無眾生，離眾生垢故。法無有我，離我垢故。法無壽命，離生死故。法無有人，前後際斷故。法常寂然，滅諸相故。法離於相，無所緣故。法無名字，言語斷故。法無有說，離覺觀故。法無形相，如虛空故。法無戲論，畢竟空故。法無我所，離我所故。法無分別，離諸識故。法無有比，無相待故。法不屬因，不在緣故。法同法性，入諸法故。法隨於如，無所隨故。法住實際，諸邊不動故。法無動搖，不依六塵故。法無去來，常不住故。法順空隨無相應無作、法離好醜、法無生滅、法無所歸、法過眼耳鼻舌身心、法無高下、法常住不動、法離一切諸所觀行。」準蘊一門，界入一切諸法竝皆如此，其相即空。若無如實空，即一切法不成。何以故？由即空故。其義分齊，當初教終。欲說法時，亦有儀式。夫說法者，如說色門，色以礙為義，礙義即空。何以故？礙義即遍計分別故。又因緣礙義，即無分別故，故說法時無說無示，其聽法者無聞無得，譬如幻士為幻人說法，當建是意而為說法。當了眾生根有利鈍，善於知見無所罣礙，以大悲心讚于大乘，念報佛恩不斷三寶，然後說法。說者即空，說是不斷三寶。餘皆準此。又《維摩經》云「彌勒！當令此諸天子捨於分別菩提之見。所以者何？菩提者，不可以身得、不可以心得。寂滅是菩提，滅諸相故。不觀是菩提，離諸緣故。不行是菩提，無憶念故。斷是菩提，捨諸見故。離是菩提，離諸妄想故。障是菩提，障諸願故。不入是菩提，無貪著故。順是菩提，順於如故。住是菩提，住法性故。至是菩提，至實際故。不二是菩提，離意法故。等是菩提，等虛空故。無為是菩提，無生住滅故。智是菩提，了眾生心行故。不會是菩提，諸入不會故。不合是菩提，離煩惱習故。無處是菩提，無形色故。假名是菩提，名字空故。如化是菩提，無取捨故。無亂是菩提，常自靜故。善寂是菩提，性清淨故。無取是菩提，離攀緣故。無異是菩提，諸法平等故。無比是菩提，無可喻故。微妙是菩提，諸法難知故。何以故？為一切法皆如也。」故據此分齊，義當終教。所有陰入界等一切法數依此而知，若無不空真如，即一切法不成，由無住本立一切法故。又《維摩經》云「時維摩詰默然無言。文殊師利難曰：是真入不二法門。」義當頓教默絕萬法，陰入界等染淨諸法竝皆同此。若無維摩默不二理，即一切法不成，所以知之。故《對法論》云「不待名言及餘根境，是名實有。」一切皆是實有，即顯待名言根境是假有也。又依無盡圓通教門，即《華嚴經》第八迴向百句如相，義當略教。普賢性起，當是廣義，即無盡圓通究竟宗也。所有無盡法數及餘乘數，皆一乘所目，即是一乘，由同在海印定中成故，不在定說。同教者，入一乘遠方便攝。又安立非安立門者，即三乘義，頓教漸教相望說也。漸由依教，是安立門，亦名依法住智說。頓教名為非安立門。又亦五教門中當自宗說，不藉名言根境，是非安立門；藉名言根境，是安立門。宜可準知之。

Explanation of the section on the enumeration of dharmas at the beginning of the Chapter on the Assembly Gathering like Clouds and Speaking Verses. As for the enumeration of dharmas: having intrinsic nature, it is called a dharma; being a model and rule, it is called a dharma; also, facing the mind, it is called a dharma. 'Enumeration' means the numerical categories of dharmas. All principles and phenomena arising in response to conditions exist within conventional numerical categories; hence they are called enumeration. If one wishes to know their demarcations, there are briefly five tiers, which are the teachings that serve as rules for the people of the five vehicles. As for its first demarcation, as the Vimalakīrtinirdeśa Sūtra says, there are the two gates of revulsion and aspiration. First, as for the gate of revulsion: 'This body is impermanent, without strength, without power, without firmness, a thing that quickly decays, not to be trusted. It is suffering, it is affliction, the gathering place of manifold diseases. Worthy sirs! Such a body is not clung to by the wise. This body is like a mass of foam, unable to be grasped; this body is like a bubble, unable to endure for long; this body is like a mirage, born of thirst and craving; this body is like a plantain tree, with no firmness inside; this body is like an illusion, arising from inverted views; this body is like a dream, being a false perception; this body is like a shadow, appearing from karmic conditions; this body is like an echo, belonging to causes and conditions; this body is like a floating cloud, changing and vanishing in an instant; this body is like lightning, not remaining for a single thought-moment. This body is without a master, being like earth; this body is without a self, being like fire; this body is without a lifespan, being like wind; this body is without a person, being like water. This body is not real, taking the four great elements as its house. This body is empty, free from self and what belongs to self. This body is insentient, like grass, trees, tiles, and pebbles. This body is without an agent, moved by the force of wind. This body is impure, filled with filth. This body is deceptive; though temporarily sustained with bathing, clothing, and food, it must inevitably end in destruction. This body is a calamity, afflicted by the hundred and one illnesses. This body is like an old well on a hill, pressed by old age. This body is unstable, bound to die. This body is like poisonous snakes, like murderous bandits, like an empty village, composed together of the aggregates, realms, and sense fields. Worthy sirs! This should be reviled and loathed.' Second, as for the gate of aspiration: 'One should delight in the Buddha body. Why is that? The Buddha body is the Dharmakāya. It is born of immeasurable merit and wisdom; born of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; born of loving-kindness, compassion, sympathetic joy, and equanimity; born of the perfections of generosity, keeping precepts, patience and gentleness, vigorous exertion, meditative concentration, liberation, samādhi, extensive learning, and wisdom; born of expedient means; born of the six supernormal powers; born of the three knowledges; born of the thirty-seven aids to awakening; born of calming and insight; born of the ten powers, four fearlessnesses, and eighteen unshared dharmas; born of cutting off all unwholesome dharmas and gathering all wholesome dharmas; born of reality; born of non-negligence; from such immeasurable pure dharmas is the Tathāgata's body born. Worthy sirs! Those who wish to attain the Buddha body and sever the sicknesses of all sentient beings should generate the mind of anuttarā-samyak-saṃbodhi.' This teaching corresponds to the two realms of revulsion and aspiration for humans and devas, and even the Brahmā realm is included in this teaching. If taken according to its demarcation, the meaning corresponds to the expedients for progressing toward the śrāvaka and the beginning of the initial teaching. Its demarcation of meaning corresponds to all dharmas being empty and existing only as names. Names are of two kinds: first, discriminative names; second, reflective names. Based on these two kinds of names, all dharmas are established. One should know that all dharmas such as the aggregates, sense fields, and realms are established in this way based on the beginning of the initial teaching; the perverse good roots of humans and devas do not enter this teaching. Furthermore, relying on the Hīnayāna of those who are foolish regarding dharmas, śrāvakas and pratyekabuddhas establish their enumeration of dharmas based on the parikalpita nature. The demarcations of all mundane and supramundane names and numbers, exactly as the correct meanings determined and evaluated in the Abhidharmakośa and the Mahāvibhāṣā, are the correct enumerations of dharmas. The demarcations of dharma characteristics revealed by the tenets of the various sects enter into the subsidiary Hīnayāna. Since they are identical in being parikalpita, they are not subsumed under the Mahāyāna. However, these names and numbers are all various cognitive objects, and they still serve as expedients for the correct Hīnayāna to turn the mind toward the Mahāyāna; this can be inferred accordingly. This corresponds to the demarcation of the enumeration of dharmas of the two vehicles of śrāvakas and pratyekabuddhas among the five vehicles. Furthermore, regarding the fourth, the Mahāyāna teaching, it relies on the Vimalakīrtinirdeśa Sūtra: 'Dharmas are without sentient beings, because they are free from the defilement of sentient beings. Dharmas are without a self, because they are free from the defilement of self. Dharmas are without lifespan, because they are free from birth and death. Dharmas are without a person, because their prior and subsequent limits are severed. Dharmas are constantly quiescent, because all marks are extinguished. Dharmas are free from marks, because they have no cognitive object. Dharmas are without names, because speech is severed. Dharmas have no exposition, because they are free from coarse and subtle thought. Dharmas have no shapes or marks, being like space. Dharmas have no conceptual proliferation, being ultimately empty. Dharmas are without what belongs to self, because they are free from what belongs to self. Dharmas are without discrimination, because they are free from the consciousnesses. Dharmas have no comparison, because they are without relativity. Dharmas do not belong to causes, because they do not reside in conditions. Dharmas are identical with the dharmatā, because they enter all dharmas. Dharmas accord with suchness, because there is nothing to accord with. Dharmas abide in the limit of reality, because the extremes do not waver. Dharmas are without shaking, because they do not rely on the six dusts. Dharmas are without coming and going, because they constantly do not abide. Dharmas accord with emptiness, follow the signless, correspond to the wishless; dharmas are free from good and ugly; dharmas are without arising and ceasing; dharmas have no refuge; dharmas transcend eye, ear, nose, tongue, body, and mind; dharmas have no high or low; dharmas are constantly abiding and unmoving; dharmas are free from all observed practices.' Taking the gate of the aggregates as the standard, all dharmas of realms and sense fields are completely like this, their marks being empty. If there were no truly empty nature, no dharmas could be established. Why is this so? It is because they are empty. Its demarcation of meaning corresponds to the end of the initial teaching. When one wishes to preach the Dharma, there is also a protocol. Preaching the Dharma is like preaching on the gate of form: form has the meaning of obstruction, and the meaning of obstruction is empty. Why is this so? Because the meaning of obstruction is just parikalpita discrimination. Furthermore, the conditioned meaning of obstruction is non-discriminative; therefore, when preaching the Dharma, there is no preaching and no showing, and those who listen to the Dharma have no hearing and no obtaining—just as a phantom magician preaches the Dharma to phantom people, one should establish this intention and preach the Dharma. One should understand that the faculties of sentient beings are sharp or dull, be skilled in knowledge and vision without hindrance, praise the Mahāyāna with a mind of great compassion, remember to repay the Buddha's kindness without severing the Three Jewels, and preach the Dharma thereafter. The preacher is empty, and the preaching does not sever the Three Jewels. The rest should all be modeled on this. Furthermore, the Vimalakīrtinirdeśa Sūtra says: 'Maitreya! You should cause these devaputras to abandon the view of discriminating bodhi. Why is this? Bodhi cannot be attained with the body, nor can it be attained with the mind. Quiescent extinction is bodhi, because all marks are extinguished. Non-observation is bodhi, because it is free from all conditions. Non-action is bodhi, because it is free from recollection. Severance is bodhi, because all views are abandoned. Separation is bodhi, because it is free from all false thoughts. Obstruction is bodhi, because it obstructs all vows. Non-entry is bodhi, because it has no covetous attachment. Accordance is bodhi, because it accords with suchness. Abiding is bodhi, because it abides in the dharmatā. Reaching is bodhi, because it reaches the limit of reality. Non-duality is bodhi, because it is free from mind and dharmas. Equality is bodhi, because it is equal to space. The unconditioned is bodhi, because it has no arising, abiding, or ceasing. Cognition is bodhi, because it understands the mental activities of sentient beings. Non-meeting is bodhi, because the sense fields do not meet. Non-conjunction is bodhi, because it is free from the habit-energies of affliction. Placelessness is bodhi, because it has no form or color. Nominal designation is bodhi, because names are empty. Being like an illusion is bodhi, because there is no grasping or discarding. Non-distraction is bodhi, because it is constantly quiescent by nature. Sublime quiescence is bodhi, because its nature is pure. Non-grasping is bodhi, because it is free from clinging. Non-difference is bodhi, because all dharmas are equal. Incomparability is bodhi, because nothing can serve as a metaphor for it. Subtlety is bodhi, because all dharmas are difficult to know. Why is this so? Because all dharmas are suchness.' Therefore, according to this demarcation, the meaning corresponds to the final teaching. All numerical categories of dharmas such as aggregates, sense fields, and realms are known in accordance with this: if there were no non-empty suchness, no dharmas could be established, because all dharmas are established based on the non-abiding root. Furthermore, the Vimalakīrtinirdeśa Sūtra says: 'At that time, Vimalakīrti remained silent without a word. Mañjuśrī exclaimed: This is truly entering the Dharma gate of non-duality.' The meaning corresponds to the sudden teaching's silence that cuts off the myriad dharmas; all defiled and pure dharmas of the aggregates, sense fields, and realms are identical to this. If there were not Vimalakīrti's principle of silent non-duality, no dharmas could be established; that is how it is known. Hence the Abhidharmasamuccaya says: 'Not depending on nominal expressions or other faculties and objects is called truly existing.' Everything is truly existing, which demonstrates that depending on nominal expressions, faculties, and objects is conventional existence. Furthermore, according to the teaching gate of inexhaustible complete interpenetration, that is, the hundred phrases on the marks of suchness in the eighth dedication of the Avataṃsaka Sūtra, its meaning corresponds to the abridged teaching. Samantabhadra's nature-origination corresponds to the broad meaning, which is the ultimate tenet of inexhaustible complete interpenetration. All inexhaustible enumerations of dharmas and the enumerations of the other vehicles are what is designated by the Ekayāna and are just the Ekayāna; because they are accomplished together within the ocean-seal samādhi, they are not spoken of within samādhi. Those of the shared teaching are subsumed under the remote expedients entering the Ekayāna. Furthermore, as for the gates of established and non-established: this is the meaning of the three vehicles, spoken in mutual contrast between the sudden and gradual teachings. Because the gradual relies on the teaching, it is the gate of the established, and it is also called preaching based on the knowledge of the stability of dharmas. The sudden teaching is named the gate of the non-established. Furthermore, spoken according to their own tenets within the five teaching gates: not relying on nominal expressions, faculties, or objects is the gate of the non-established; relying on nominal expressions, faculties, or objects is the gate of the established. This should be understood accordingly.