華嚴經內章門等雜孔目章 3.10

3.10

六正見者，《金剛仙論》：一真實智正見，能知理法。二行正見，能知行法。此二是教旨。三教正見，能知教法故。四離二邊正見，知前理法不同情取。五不思議正見，知前行法，成德出情。六根欲性正見，知前教法，說隨物心。此之正見，知法分齊也。此順三乘。若依一乘，即十種明了法，如〈離世間品〉說，所謂隨順世間明了法，為欲長養一切世間凡夫善根故。無礙不壞、信明了法、解法真性，信行人故。安住法界、明了法解，法行人故。遠離八邪向八正道，明了法解，八人故。除滅眾結、斷生死漏，見真實諦明了法解，須陀洹故。觀味是幻，還來受生，明了法解，斯陀含故。乃至須臾不樂三界，不著受生，專求盡漏，明了法解，阿那含故。六通自在，由八解脫隨意正受九次第定，諸辯明了法解，阿羅漢故。常樂寂靜，因外緣解，知足少事不由他悟，成就智慧明了法解，緣覺故。成就勝智諸根明利，心常解脫，長養無量功德智慧，滿足諸佛十力四無所畏，一切佛法明了法解，菩薩故。問：何故引彼下法釋明了義？一乘甚深，舉下為況，令人易解故。小乘即無此事，因映成大解故。餘義如別章。

Regarding the six right views, the *Jingangxian lun* states: First, the right view of real cognition, which can know the dharma of principle. Second, the right view of practice, which can know the dharma of practice. These two are the imports of the teaching. Third, the right view of teaching, because it can know the dharma of teaching. Fourth, the right view free from the two extremes, knowing that the former dharma of principle is not the same as conceptual grasping. Fifth, the right view of the inconceivable, knowing that the former dharma of practice accomplishes virtues and transcends conceptual thought. Sixth, the right view of faculties, desires, and dispositions, knowing that the former dharma of teaching is expounded in accordance with the minds of beings. These right views know the demarcation of dharmas. This accords with the Triyāna. If one relies on the Ekayāna, there are the ten clearly comprehended dharmas, as expounded in the 'Chapter on Transcending the World'—namely, the clearly comprehended dharma of according with the world, in order to nurture the wholesome roots of all ordinary beings in the world; the clearly comprehended dharma of unhindered, indestructible faith, understanding the true nature of dharmas, for followers of faith; the clearly comprehended dharma-understanding of abiding securely in the dharmadhātu, for followers of the dharma; the clearly comprehended dharma-understanding of departing far from the eight heterodoxies and proceeding toward the eightfold noble path, for the eight persons; the clearly comprehended dharma-understanding of eliminating the multitude of fetters, severing the outflows of saṃsāra, and seeing the real truths, for srotāpannas; the clearly comprehended dharma-understanding of contemplating sensory flavors as illusory and yet returning to take rebirth, for sakṛdāgamins; up to not taking pleasure in the three realms even for a moment, not clinging to taking rebirth, and solely seeking the exhaustion of outflows, as the clearly comprehended dharma-understanding for anāgamins; being unimpeded in the six superknowledges, through the eight liberations entering at will the nine successive attainments, with all forms of eloquence clearly comprehended in dharma-understanding, for arhats; constantly delighting in solitude, gaining understanding based on external conditions, being content with few affairs without awakening through others, and accomplishing wisdom as a clearly comprehended dharma-understanding, for pratyekabuddhas; and accomplishing superior cognition with faculties clear and sharp, mind constantly liberated, nurturing immeasurable merits and wisdom, fulfilling the ten powers and four fearlessnesses of all Buddhas, with all Buddhadharmas clearly comprehended in dharma-understanding, for bodhisattvas. Question: Why cite those lower dharmas to explain the meaning of clear comprehension? Because the Ekayāna is extremely profound, citing the lower by way of analogy allows people to understand easily. In the Hīnayāna this does not exist; it is through bringing them into relief that great understanding is accomplished. The remaining meanings are as in the separate chapter.