華嚴經內章門等雜孔目章 4.25

4.25

果德自在者，略說有三種：一小乘佛果德、二三乘佛果德、三一乘佛果德。小乘佛果德者，如下不共義中一百四十不共義者，即是其事。二三乘果德者，如《攝論》釋，有二十一種功德相應。彼論略舉法身十德：一相、二證得、三自在、四依止、五攝持、六差別、七德、八甚深、九念佛、十業顯法身義。廣釋如彼論。今且舉第七功德，有二十一句：一、與最清淨四無量相應。二、八解脫，亦名背捨。解脫者，謂一內有色外觀色，二內無色外觀色，三淨身證解脫處，四空處，五識處，六無所有處，七非想非非想處，八想受滅身證位。初三背煩惱名解脫，次四背下地名解脫，後一背有緣心名解脫。又八解脫者，今解不同。小乘大乘經意，觀色知空無礙成色，是此文意。初解脫捨染相色，第二者捨色心，第三者成色無礙，第四者捨空心，第五者捨取識想，第六者去少識想，第七者去取定想，第八者去成定取捨不自在。所以知者，如《法集經》如來功德中，先列名、後次第解。「善男子！云何有色見色？有色者皆是因緣而生，空無壽者。能如是知見，得捨縛。是名解脫。云何內有色相見外色空無壽者？皆是因緣生。能如是知見，得捨縛，名為解脫。云何信解脫淨？若分別淨不淨相，名為邪見。以信淨故，得脫捨縛，名為解脫。過一切色相，滅一切有對相，不念一切別異相，知無邊虛空，即入無邊虛空行。無量虛空如是知，得捨脫縛，名為解脫。過一切虛空，知無邊識，即入無邊識行。此無邊識即是空，能如是知，得脫捨縛，名解脫過無邊識。知無所有少，即入無所有行。所有者，名貪嗔癡煩惱。入無所有行者，滅彼煩惱。能如是知，得脫捨縛，名為解脫。過無所有者，知非有想非無想安穩，即入非有想非無想行。非有想者，性空家靜。非無想者，以依因緣而有。能如是知見，得脫捨縛，得名解脫。過一切非有想非無想，滅一切受想，入滅盡定行。是菩薩如是見，想如陽炎、受如水泡，想即受、受即想，無智者、無壽者。能如是知，得脫捨縛，名為解脫。」《薩遮尼乾子經》明如來德，釋次第定八解脫等，與《法集經》並同無異。餘者如別章。三、八制入，亦名勝處。心能制境，使境從心，故名制入。一內有色想，外觀色少好色惡色；二內有色想，外觀色多好色惡色；三內無色想，外觀色少好色惡色；四內無色想，外觀色多好色惡色；五內無色想，外觀青青色青觀青光；六內無色想，外觀黃黃色黃觀黃光；七內無色想，外觀赤赤色赤觀赤光；八內無色想，外觀白白色白觀白光。勝於境界，勝於煩惱，故名勝處。四、十一切入，謂青、黃、赤、白、地、水、火、風、空處、識處。觀上下諸方，青等十法無二無量，名一切入。五、無諍三摩提。六、願智。七、四無礙解。八、六通慧。九、三十二大人相。十、八十小相。十一、四種一切相清淨，謂身清淨、境界清淨、心清淨、智清淨。十二、十力。十三、四無畏。十四、四不護，謂身口意命。十五、三念處，謂他生誹謗如來亦不嗔；他若能信如來亦不愛；若無毀無信如來亦不捨。十六、拔除習氣。十七、無忘失法。十八、大悲。十九、十八不共法。二十、一切相最勝智。二十一、等。等者，等六清淨，一惑障清淨，由滅惑等三障，三障即皮肉心。二業障清淨，由滅二十二業障故。二十二者，對二十二無明說。三報障清淨，由除七種生死故。七種者，三界三種分段，四種變易。四利益清淨，由於生死涅槃無隔礙故。五自在清淨，不由功用，於一切法如意能現故。六無戲論清淨，由過言語覺觀思惟境界故。前二十功德，通大小乘；後等六句功德，唯是大乘。餘義如論釋。此上功德是三乘義，於中亦有同異。若前二十句，通其愚法小乘；後等字六句，唯是三乘。又前二十句，通小乘者，但通初教；後六句局大乘者，局在終教。如《攝論》下十二句甚深，亦有兩判：一是終教甚深、二是頓教甚深，應準二十一句判。三一乘功德者，如〈不思議品〉說，佛有十種德：一諸佛剎不可思議、二諸佛淨願不可思議、三諸佛種性不可思議、四諸佛出世不可思議、五諸佛法身不可思議、六諸佛音聲不可思議、七諸佛智慧不可思議、八諸佛神力自在不可思議、九諸佛無礙住不可思議、十諸佛解脫不可思議。如經下文廣釋，不同三乘小乘義。此一乘義，下通十地。何以故？一乘因果無二無別故。三乘及小乘，唯果不通因。又如梁本《攝論》十二種甚深云「諸惑已滅伏，如毒呪所害，由惑至惑盡，佛證一切智。」論云「諸惑已滅伏，如毒呪所害。」釋曰：此下一偈，明第十一滅惑甚深。諸惑謂見修煩惱，於菩薩地中先已滅盡，餘心煩惱雖復未滅，由智念所伏，廢其功用。譬如眾毒，呪力所害，無復本能。心惑亦爾，智念所守，不能復生二惑染污。論曰「由惑至惑盡，佛證一切智。」釋曰：諸菩薩留隨眠惑為助道分，不同二乘速般涅槃。由此事故，修道究竟，得習氣滅盡及證圓智。又如第四甚深云「若不留此隨眠欲，則同二乘涅槃。若不除上心欲，則與凡夫不異。」問：十二甚深是果德法身，已離諸障。因何舉留惑已明深義？答：今法身分齊，對生死際已明法身。生死際中是不自在義，法身分中是自在義，故作此說。又如梁本《攝論》云：明三乘義。論曰「復有經言：佛法甚深。」釋曰：下明道及道果，故言甚深。論曰「何者甚深？」此論中自廣分別，一切佛法常住為性，由法身常住故。釋曰：諸佛法身常住，一切佛法皆依法身，以法身為首故。法身常住，為一切佛法性。論曰「一切佛法皆斷，由一切障皆斷盡故。」釋曰：一一佛法，悉無惑障及智障故，障斷盡為一切佛法性。現在煩惱滅為斷，未來煩惱不生為盡，即是盡無生智。論曰「一切佛法生起為性，由化身恒生起故。」釋曰：由慈悲本願，生起化身，相續無盡，故化身生起，為一切佛法性。論曰「一切佛法能得為性，能得共對治眾生八萬四千煩惱行故。」釋曰：一切佛法以無所得為性，此是正說，由三無性不可定說有無故。雖以無得為性，亦有能得義。若離佛法，不能得了別所對治惑，不能得安立能對治道故。論曰「一切佛法有欲為性，有欲眾生愛攝令成自體故。一切佛法有嗔為性，一切佛法有癡為性，一切佛法凡夫法為性。」釋曰：此有二義。一菩薩攝一切有欲眾生為自體，一切佛法皆依自體故。二大悲為愛，愛即是欲。菩薩以大悲攝一切眾生，依大悲生福德智慧行故。嗔癡及凡夫法亦爾。論曰「一切佛法，無染著為性。成就真如，一切障不能染故。」釋曰：道後真如斷一切障盡，是無垢清淨，故名成就。一切障所不能染，一切佛法以此真實為體性故。論曰「一切佛法不可染著，諸佛出現於世，非世法所能染故。」釋曰：前明真如境，此明真如智。諸佛菩薩以真如智為體，即是應身。此體是唯識真如所顯，非根塵分別所起，非八種世法及世法所起欲嗔等惑所能染著。何以故？是彼對治故。修得無分別智成就，名諸佛出現於世。餘義如別章。

As for the mastery of the fruition virtues, briefly stated there are three kinds: first, the fruition virtues of the Buddha in the Hīnayāna; second, the fruition virtues of the Buddha in the Triyāna; and third, the fruition virtues of the Buddha in the Ekayāna. As for the fruition virtues of the Buddha in the Hīnayāna, as [detailed] below in the unshared meanings, the one hundred and forty unshared meanings are precisely this matter. As for the fruition virtues of the Triyāna, as explained in the Mahāyānasaṃgraha, they are associated with twenty-one kinds of virtues. That treatise briefly adduces ten virtues of the dharmakāya: 1. characteristic; 2. realization; 3. mastery; 4. basis; 5. holding; 6. distinction; 7. virtue; 8. profundity; 9. mindfulness of the Buddha; 10. activity, to reveal the meaning of the dharmakāya. The extensive explanation is as in that treatise. For now, briefly citing the seventh, virtue, there are twenty-one phrases: 1. Associated with the most pure four immeasurables. 2. The eight liberations, also called turning away and relinquishing (vimokṣa). 'Liberation' refers to: (1) internally possessing form, externally contemplating form; (2) internally lacking form, externally contemplating form; (3) bodily realizing the pleasant liberation; (4) the base of boundless space; (5) the base of boundless consciousness; (6) the base of nothingness; (7) the base of neither-perception-nor-non-perception; (8) bodily realizing the state of cessation of perception and feeling. The first three turn away from afflictions, hence called liberations; the next four turn away from the lower realms, hence called liberations; the last one turns away from the mind having objective supports, hence called liberation. Furthermore, concerning the eight liberations, the current interpretation is different. The intent of the Hīnayāna and Mahāyāna sūtras is that contemplating form and knowing emptiness unimpededly constitutes form; such is the intent of this text. The first liberation relinquishes form with defiled characteristics; the second relinquishes the mind of form; the third accomplishes unimpeded form; the fourth relinquishes the mind of space; the fifth relinquishes the perception of apprehending consciousness; the sixth removes the perception of minimal consciousness; the seventh removes the perception of grasping concentration; the eighth removes the lack of mastery in taking up and relinquishing the accomplishment of concentration. Whence is this known? As in the virtues of the Tathāgata in the Dharma-saṅgīti Sūtra, first the names are listed, and then explained in sequence: 'Good son! What is having form and seeing form? What possesses form is all born from causes and conditions, empty and devoid of a living soul. Being able to know and see thus, one attains relinquishment of bondage; this is called liberation. What is internally having characteristics of form and seeing external form as empty and devoid of a living soul? It is all born from causes and conditions. Being able to know and see thus, one attains relinquishment of bondage; this is called liberation. What is the liberation through faith in the pure? If one discriminates characteristics of pure and impure, this is called wrong view. Because of faith in the pure, one attains liberation and relinquishment of bondage; this is called liberation. Transcending all characteristics of form, extinguishing all characteristics of resistance, not recollecting any characteristics of difference, knowing boundless space, one immediately enters the practice of boundless space. Knowing boundless space thus, one attains relinquishment and liberation from bondage; this is called liberation. Transcending all space, knowing boundless consciousness, one immediately enters the practice of boundless consciousness. This boundless consciousness is precisely empty; being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation transcending boundless consciousness. Knowing that there is no slight possession, one immediately enters the practice of nothingness. "Possession" refers to the afflictions of greed, anger, and delusion; entering the practice of nothingness means extinguishing those afflictions. Being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation. Transcending nothingness, knowing neither-perception-nor-non-perception as tranquil, one immediately enters the practice of neither-perception-nor-non-perception. "Neither-perception" means the stillness of intrinsic emptiness; "nor-non-perception" means existing by reliance on causes and conditions. Being able to know and see thus, one attains liberation and relinquishment of bondage, and attains the name liberation. Transcending all of neither-perception-nor-non-perception, extinguishing all feeling and perception, one enters the practice of the absorption of cessation. This bodhisattva sees thus: perception is like a mirage, feeling is like a water bubble; perception is feeling, feeling is perception; there is no knower, no living soul. Being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation.' The Satyakanirgrantha Sūtra, in clarifying the Tathāgata's virtues and explaining the sequential absorptions, eight liberations, etc., is completely identical and not different from the Dharma-saṅgīti Sūtra. The rest are as in the separate essay. 3. The eight bases of vanquishing (abhibhv-āyatana), also called bases of mastery. The mind is able to vanquish the object, causing the object to accord with the mind; hence they are called bases of vanquishing. (1) Internally conceiving form, externally contemplating few forms, fair or ugly; (2) internally conceiving form, externally contemplating many forms, fair or ugly; (3) internally not conceiving form, externally contemplating few forms, fair or ugly; (4) internally not conceiving form, externally contemplating many forms, fair or ugly; (5) internally not conceiving form, externally contemplating blue, blue color, blue appearance, blue light; (6) internally not conceiving form, externally contemplating yellow, yellow color, yellow appearance, yellow light; (7) internally not conceiving form, externally contemplating red, red color, red appearance, red light; (8) internally not conceiving form, externally contemplating white, white color, white appearance, white light. Surpassing the objective realm and surpassing afflictions, they are therefore called bases of mastery. 4. The ten all-inclusive bases (kṛtsnāyatana): namely blue, yellow, red, white, earth, water, fire, wind, the base of space, and the base of consciousness. Contemplating the upper, lower, and various directions, the ten dharmas such as blue are non-dual and immeasurable; this is called the all-inclusive bases. 5. Non-contentious samādhi (araṇā-samādhi). 6. Knowledge according to resolve (praṇidhi-jñāna). 7. The four unimpeded knowledges (pratisaṃvid). 8. The six supernormal knowledges (abhijñā). 9. The thirty-two marks of a great man. 10. The eighty minor marks. 11. The four kinds of purity of all characteristics: namely purity of body, purity of realm, purity of mind, and purity of cognition. 12. The ten powers. 13. The four fearlessnesses. 14. The four grounds of self-confidence (aprakṣālitatā), namely body, speech, mind, and livelihood. 15. The three applications of mindfulness: namely, if another gives rise to slander, the Tathāgata also does not become angry; if another is able to believe, the Tathāgata also does not feel attachment; if there is neither denigration nor faith, the Tathāgata also does not abandon them. 16. Eradication of residual impressions (vāsanā). 17. The dharma of non-forgetfulness (asaṃpramoṣa-dharma). 18. Great compassion. 19. The eighteen unshared dharmas. 20. The most supreme cognition of all characteristics. 21. 'Etc.' 'Etc.' refers to the six purities: (1) purity from the obstruction of afflictions, through extinguishing the three obstructions such as afflictions, the three obstructions being skin, flesh, and heart; (2) purity from karmic obstructions, through extinguishing the twenty-two karmic obstructions—the twenty-two being stated in opposition to the twenty-two kinds of ignorance; (3) purity from retributional obstructions, through eliminating the seven kinds of saṃsāric death—the seven kinds being the three kinds of samsaric death in portions in the three realms and the four kinds of inconceivable transformation death; (4) purity of benefit, because of having no barrier between saṃsāra and nirvāṇa; (5) purity of mastery, because without effort, one can manifest in accord with one's wish with respect to all dharmas; (6) purity of non-proliferation, because of transcending the realms of speech, coarse examination, subtle reflection, and discursive thought. The preceding twenty virtues are common to both Hīnayāna and Mahāyāna; the latter six phrases of virtues under 'etc.' belong exclusively to the Mahāyāna. The remaining meanings are as explained in the treatise. The virtues above are the meaning of the Triyāna, within which there are also similarities and differences. The preceding twenty phrases are common to the Hīnayāna of those who are attached to the Dharma (dharmamūḍha); the six phrases under the word 'etc.' belong exclusively to the Triyāna. Furthermore, as for the preceding twenty phrases being common to the Hīnayāna, they are only common to the initial teaching; the latter six phrases, which are restricted to the Mahāyāna, are restricted to the final teaching. Just as below in the Mahāyānasaṃgraha with the twelve phrases of profundity, there are also two adjudications: one is the profundity of the final teaching, and the second is the profundity of the sudden teaching; they should be adjudicated in accord with the twenty-one phrases. Third, as for the virtues of the Ekayāna, as spoken in the chapter on 'Inconceivable Dharmas', the Buddha has ten kinds of virtues: 1. the buddhas' kṣetras are inconceivable; 2. the buddhas' pure vows are inconceivable; 3. the buddhas' lineage is inconceivable; 4. the buddhas' appearance in the world is inconceivable; 5. the buddhas' dharmakāya is inconceivable; 6. the buddhas' voice is inconceivable; 7. the buddhas' wisdom is inconceivable; 8. the buddhas' mastery of spiritual power is inconceivable; 9. the buddhas' unimpeded abiding is inconceivable; 10. the buddhas' liberation is inconceivable. As extensively explained in the text below in the sūtra, it is not the same as the meanings of the Triyāna and Hīnayāna. This meaning of the Ekayāna applies down through the ten bhūmis. Why? Because in the Ekayāna, cause and fruition are non-dual and not different. In the Triyāna and Hīnayāna, it applies only to the fruition and does not extend to the cause. Furthermore, as the twelve kinds of profundity in the Liang translation of the Mahāyānasaṃgraha state: 'All afflictions have already been extinguished and subdued, as though harmed by poisonous mantras; through afflictions one arrives at the exhaustion of afflictions; the Buddha realizes all-knowledge.' The treatise states: 'All afflictions have already been extinguished and subdued, as though harmed by poisonous mantras.' The commentary explains: This single verse below clarifies the eleventh profundity, the profundity of extinguishing afflictions. 'All afflictions' refers to the afflictions of seeing and cultivation, which have already been extinguished on the bodhisattva bhūmis; although the remaining mental afflictions have not yet been extinguished, they are subdued by cognition and mindfulness, rendering their activity defunct. Just as various poisons, harmed by the power of mantras, no longer possess their original capacity, mental afflictions are also like this: guarded by cognition and mindfulness, they can no longer give rise to the defilement of the two afflictions. The treatise states: 'Through afflictions one arrives at the exhaustion of afflictions; the Buddha realizes all-knowledge.' The commentary explains: Bodhisattvas retain latent afflictions (anuśaya) as factors assisting the path, unlike the two vehicles who quickly enter parinirvāṇa. Due to this matter, their cultivation of the path reaches its culmination, attaining the complete extinction of residual impressions and the realization of round cognition. Furthermore, as the fourth profundity states: 'If one does not retain this latent desire, then one would be the same as the two vehicles in nirvāṇa; if one does not eliminate manifest desire, then one would be no different from ordinary beings.' Question: The twelve profundities are the dharmakāya of fruition virtue, already free from all obstructions. Why is the retention of afflictions adduced to explain the profound meaning? Answer: Now, in the demarcation of the dharmakāya, it clarifies the dharmakāya in contrast to the limit of saṃsāra. Within the limit of saṃsāra is the meaning of non-mastery; within the scope of the dharmakāya is the meaning of mastery; hence it speaks in this way. Furthermore, as stated in the Liang translation of the Mahāyānasaṃgraha, clarifying the meaning of the Triyāna: The treatise states: 'Furthermore, a sūtra says: "The Buddhadharmas are profound."' The commentary explains: Below it clarifies the path and the fruition of the path, hence it says 'profound.' The treatise states: 'What is profound?' Within this treatise it distinguishes at length by itself: 'All Buddhadharmas have permanence as their nature, because the dharmakāya is permanent.' The commentary explains: The dharmakāya of all buddhas is permanent; all Buddhadharmas rely on the dharmakāya, taking the dharmakāya as foremost. The permanence of the dharmakāya constitutes the nature of all Buddhadharmas. The treatise states: 'All Buddhadharmas are severed, because all obstructions are completely severed and exhausted.' The commentary explains: Each and every Buddhadharma is completely without the obstruction of afflictions and the obstruction to knowledge; having obstructions severed and exhausted constitutes the nature of all Buddhadharmas. The extinction of present afflictions is 'severance'; the non-arising of future afflictions is 'exhaustion'; this is precisely the knowledge of exhaustion and the knowledge of non-arising. The treatise states: 'All Buddhadharmas have arising as their nature, because the nirmāṇakāya constantly arises.' The commentary explains: Due to the fundamental vow of compassion, the nirmāṇakāya is arisen, continuous without end; therefore the arising of the nirmāṇakāya constitutes the nature of all Buddhadharmas. The treatise states: 'All Buddhadharmas have attainable capacity as their nature, because they are able to attain the shared antidote to the eighty-four thousand afflictive behaviors of sentient beings.' The commentary explains: All Buddhadharmas have unattainability as their nature; this is the correct explanation, because due to the three non-natures, existence and non-existence cannot be determinately stated. Although they have unattainability as their nature, there is also the meaning of attainable capacity. If separated from the Buddhadharma, one could not attain the distinct understanding of the afflictions to be counteracted, and could not attain the establishment of the counteractive path. The treatise states: 'All Buddhadharmas have desire as their nature, because sentient beings with desire are gathered through love, causing them to become one's own body. All Buddhadharmas have anger as their nature; all Buddhadharmas have delusion as their nature; all Buddhadharmas have ordinary-being dharmas as their nature.' The commentary explains: This has two meanings. First, the bodhisattva gathers all sentient beings with desire into their own body, and all Buddhadharmas rely on one's own body. Second, great compassion is love, and love is precisely desire; the bodhisattva gathers all sentient beings with great compassion, and based on great compassion, practices of merit and wisdom arise. Anger, delusion, and ordinary-being dharmas are also like this. The treatise states: 'All Buddhadharmas have non-defilement as their nature; having accomplished suchness, they cannot be defiled by any obstruction.' The commentary explains: Suchness after the path has exhausted and severed all obstructions, being immaculate and pure; hence it is called 'accomplished.' It cannot be defiled by any obstruction, because all Buddhadharmas take this true reality as their essential nature. The treatise states: 'All Buddhadharmas cannot be defiled; the buddhas appear in the world, and cannot be defiled by worldly dharmas.' The commentary explains: The former clarified the objective realm of suchness; this clarifies the cognition of suchness. All buddhas and bodhisattvas take the cognition of suchness as their substance, which is precisely the saṃbhogakāya/nirmāṇakāya. This substance is manifested by the suchness of consciousness-only, not arisen from the discrimination of faculties and sense fields; it cannot be defiled by the eight worldly dharmas or the afflictions of desire, anger, and the like arisen from worldly dharmas. Why? Because it is their antidote. The accomplishment of the cultivated non-conceptual cognition is called the buddhas appearing in the world. The remaining meanings are as in the separate essay.