華嚴經內章門等雜孔目章 4.61

4.61

迴心義者，大分有二：一據未入佛法以明迴心、二據入佛法無流之際解脫分善以辨迴心。初據未入者，謂其一闡提位相似修行。其修行人，具人法、義文、解行病乃至理事等，從其多劫修邪善因，後剋究竟無盡阿鼻地獄果等。如來大悲設法偏救，所有委曲具在經文。今略要問，作普敬認惡法，會彼闡提，令入一乘，其法具如問答中辨。極至生淨土，得不退位、得常見佛，即迴向一乘。二據入佛法無流際解脫分善者，如來善巧設二門則：一約始門，謂依《法華經》窮子喻等，義當是愚法聲聞，發過去往劫已來，從闡提位入聲聞乘。據此教分，即是先在闡提位時，未修一念菩提分善所有解行，故文判為辛苦窮也。仍窮子身，本是長者富有之子者，義當法性實相如來之藏不染而染分。乃至佛性，隨其流處種種味等，是其位也，由不染而染故，所以不說貴名。後若迴心，義當契其法性，其理即合染而不染，名為王種貴也。據此道理，窮子之喻約愚法聲聞位說，義通闡提位等。問：迴心聲聞一切俱迴耶？答：若約聲聞，自不退位已後不迴。若約初教，迴者迴、不迴者不迴。若約終教，一切俱迴。若約頓教，無迴不迴。若約別教，如前所說。一切俱迴者，如《楞伽經》云「味著三昧樂，安住無漏界，無有究竟趣，亦復不退還。得諸三昧身，乃至劫不覺，譬如昏醉人，酒消然後覺。彼覺法亦然，得佛無上身。」二約終義辨迴心者，如下經文，大智舍利弗與五百比丘迴心向文殊師利，並言宿種善根現。六千比丘顯久共修行，成實眷屬。舍利弗身，在佛法中義當聰明位，今舉為迴者，則顯其行終具智慧相。今復迴心，當迴之時即得十種大法，及十眼十耳等際，具在《入法界經》文。當知其義是終非始，其位在頓悟熟教，義通初教等。舉此始終兩位為其法式，中間諸義準即可知。又迴心法，對彼五乘亦有始終不等。如窮子一人，長者遣使，方便與直等，義當從人天及大眾部已去，乃至初教。如舍利弗迴心等位，義當初教已去，乃至頓教。及終教已下，仍迴心分齊，多種不等，或有從闡提入聲聞者、從聲聞迴向緣覺及初教者、或有聲聞迴向直進及終教者、或有迴心向頓教及一乘者。如是五乘機性上下不同，迴心亦別，如是之義準之可解。於中所有教分解行理事人法教義等差別不同，接引前機，如是之義準亦可知。問：下經明迴心，大智舍利弗等，佛出世已在其他國，異時異處方與目連等入其佛法。因何華嚴經會第二七日，佛未移動，即有大智舍利弗等五百聲聞，并有舍利弗弟子六千比丘？其祇洹林及普光法堂並未建立，因何具述在於經文？答：如來依解脫德建立一乘故。下經云「於一微塵中，建立三世一切佛轉法輪。」當知今所成一乘教者，即是其事。依九世入智，融九世法成其十世，謂過去過去世、過去現在世、過去未來世、現在過去世、現在現在世、現在未來世、未來過去世、未來現在世、未來未來世、三世相即及與相入，成其十世。當第二七日時，如是等法皆悉現前，廣說如經〈離世間品〉。若欲識《華嚴經》無盡教義者，當依六相因陀羅微細智，及陀羅尼自在法智知。餘義如別章。

As for the meaning of redirecting the mind, it has two major divisions: first, explaining the redirection of mind based on not yet having entered the Buddha-Dharma; second, determining the redirection of mind based on having entered the wholesome factors leading to liberation at the verge of the outflow-free realm of the Buddha-Dharma. First, based on not yet having entered refers to the stage of the icchantika and their semblance practice. Such practitioners possess person and dharma, meaning and letter, faults in understanding and practice, down to principle and phenomena, etc.; having cultivated distorted wholesome causes over many kalpas, they later unfailingly culminate in the retribution of the inexhaustible Avīci hell, and so forth. The Tathāgata, out of great compassion, devises methods specifically to rescue them; all the details are fully contained in the sūtra text. Now, asking briefly about the essentials: by universal reverence, they acknowledge evil dharmas, coalesce with those icchantikas, and cause them to enter the Ekayāna. The method for this is fully delineated as in the catechism. When they ultimately attain birth in the pure land, obtain the irreversible stage, and are able to constantly see the Buddha, they immediately dedicate [themselves] toward the Ekayāna. Second, based on having entered the wholesome factors leading to liberation at the verge of the outflow-free realm of the Buddha-Dharma: the Tathāgata skillfully established two gateway principles. First, regarding the initial gate: it relies on the parable of the prodigal son and so forth in the Saddharmapuṇḍarīka Sūtra, which by meaning refers to the Dharma-deluded śrāvakas who, having arisen from past kalpas long ago, entered the Śrāvaka vehicle from the stage of the icchantika. Based on this doctrinal division, this is because formerly, while at the stage of the icchantika, they had not cultivated the understanding and practice of a single thought of the wholesome factors conducive to bodhi; hence the text judges it as toilsome poverty. Yet the body of the prodigal son was originally the son of the wealthy elder; by meaning this corresponds to the aspect of the tathāgatagarbha of the real mark of dharma-nature that is 'not defiled yet defiled'. Down to the buddha-nature having various tastes according to the places to which it flows, such is their stage; because it is 'not defiled yet defiled', it is therefore not called by an exalted name. Later, if they redirect their minds, this in meaning corresponds to attuning to that dharma-nature; its principle then accords with being 'defiled yet undefiled', and is called the nobility of royal lineage. Based on this principle, the parable of the prodigal son is spoken with regard to the stage of the Dharma-deluded śrāvaka, and in meaning extends to the stage of the icchantika and so forth. Question: Among śrāvakas who redirect their minds, do all of them redirect? Answer: If regarding the śrāvaka, after their own irreversible stage they do not redirect. If regarding the initial teaching, those who redirect, redirect, and those who do not redirect, do not redirect. If regarding the final teaching, all of them redirect. If regarding the sudden teaching, there is neither redirecting nor not redirecting. If regarding the separate teaching, it is as stated above. 'All of them redirect' is as the Laṅkāvatāra Sūtra says: 'Relishing the joy of samādhi, / they abide peacefully in the outflow-free realm. / There is no ultimate destination, / nor do they regress. / Attaining the bodies of various samādhis, / they are unawakened even for kalpas. / Like a drunken person, / who awakens only after the wine wears off, / their awakening to the Dharma is also like this: / they will attain the unsurpassed body of the Buddha.' Second, determining the redirection of mind regarding the final meaning: as in the sūtra text below, the Greatly Wise Śāriputra and five hundred bhikṣus redirect their minds toward Mañjuśrī, and all say that their past-planted roots of goodness have appeared. The six thousand bhikṣus reveal long co-cultivation, becoming genuine retinues. The person of Śāriputra, within the Buddha-Dharma, in meaning corresponds to the stage of brilliance; now being cited as one who redirects reveals that his practice finally possesses the characteristics of wisdom. Now redirecting his mind once more, at the very time of redirection he immediately attains the ten kinds of great dharmas, the bounds of the ten eyes and ten ears, and so forth, as fully present in the text of the Gaṇḍavyūha Sūtra. One should know that its meaning is final, not initial; its stage lies in the mature teaching of sudden awakening, and its meaning extends to the initial teaching and so forth. Citing these two stages of initial and final as the model, the various meanings in between may be known by analogy. Furthermore, the dharma of redirecting the mind, when juxtaposed with those five vehicles, also has initial and final disparities. Just as for the single person of the prodigal son, the elder sent messengers to skillfully give wages, etc., which in meaning corresponds to [the stages] from humans, devas, and the Mahāsāṃghika onward, down to the initial teaching. Just as for Śāriputra's stage of redirecting the mind and so forth, it in meaning corresponds to [the stages] from the initial teaching onward, down to the sudden teaching. And from the final teaching on down, the demarcations of redirecting the mind still have many varieties of disparities: there are those who enter the śrāvaka from the icchantika; those who from the śrāvaka redirect toward the pratyekabuddha and the initial teaching; there are śrāvakas who redirect toward the direct-advancing and the final teaching; there are those who redirect their minds toward the sudden teaching and the Ekayāna. In this way, because the capacities and natures of the five vehicles are hierarchically different, the redirection of mind is also distinct; such meanings may be understood by analogy. The various differences within them concerning doctrinal divisions, understanding and practice, principle and phenomena, persons and dharmas, teachings and meanings, etc., guide the preceding capacities; such meanings can also be known by analogy. Question: Below, the sūtra clarifies redirecting the mind, where the Greatly Wise Śāriputra and others, after the Buddha appeared in the world, were in another country, and only at a different time and different place entered the Buddha-Dharma together with Maudgalyāyana and others. Why is it that at the Avataṃsaka Sūtra assembly on the second seven-day period, when the Buddha had not moved, there were already the Greatly Wise Śāriputra and five hundred other śrāvakas, together with Śāriputra's disciples, the six thousand bhikṣus? Since neither the Jetavana Grove nor the Hall of Universal Radiance had yet been erected, why are they fully related in the sūtra text? Answer: Because the Tathāgata established the Ekayāna based on the virtue of liberation. A lower passage of the sūtra says: 'Within a single dust mote, the turning of the dharma wheel by all buddhas of the three periods of time is established.' One should know that what is presently constituted as the Ekayāna teaching is precisely this matter. Relying on the cognition that enters the nine periods of time, fusing the dharmas of the nine periods of time constitutes the ten periods of time—namely, the past of the past, the present of the past, the future of the past, the past of the present, the present of the present, the future of the present, the past of the future, the present of the future, the future of the future, together with the three periods of time mutually identical and mutually entering, forming the ten periods of time. At the time of the second seven-day period, such dharmas were all fully manifested, as expounded at length in the sūtra's 'Chapter on Leaving the World.' If one wishes to recognize the inexhaustible doctrinal meaning of the Avataṃsaka Sūtra, one should know it by relying on the subtle Indra cognition of the six characteristics and the dharma-cognition of dhāraṇī mastery. The remaining points are as in the separate chapter.