[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 1.152 # 法界圖記叢髓錄 1.152 法界圖記叢髓錄 1.152 - **Language:** Classical Chinese ### [1.152](https://indike.org/pramana/in.bauddha.taisho.1887b.1.152) 藏疏釋加所為中二十句文，依二利分：初十共他自利、後十共自利他（云云）。前中論王佛四門解釋：一總釋現本（云云），四本末無礙。初中，總論地法緣起有六義：一一切菩薩是信行地者，舉所被機，謂地前菩薩未證真如，但依信心而起行故（云云）。不可思議諸佛法者是出世間道品者，此是所得之法。然有二釋：一約因，謂十地法體是出世間無流之法，心言路絕名不思議，通生佛果故名為道，下云「大聖道者是彼因」故，十位品類差別名品（云云）。二約果，謂佛所得之法故名佛法，非下位圖托名不思議，令地上菩薩分證此法名出世間道品。地智所遊曰道，分證未圓名品。三明者，創矚名見，委照名智，智照非比故名為得，冥神契合故復名證（云云）。四說者於中分別者，於此能所證得法中，以言分釋十位差別，明智行優劣功惠等異故也。五入者信樂得證者，謂地前信樂遠有入義，地上證得現成交入。通論入義，必從此至彼，故具始終也。亦信始樂終，得始證終。六智惠地者謂十地智如本分中說，謂此證理聖智有生成住持佛果等用名地。始從歡喜終至法雲，本分中現可知。此上六義融合無礙，通教及義，通證及比，通境及智，通人及法，通因及果，混通無礙總為一團，名十地法。若展於後，種種差別皆悉於此總句中出，是故名此為根本入。二依本開末分成九句，於中四位，謂願樂位、見位、修位、究竟位。初四寄前地前願樂位，次一寄初地，次三寄修位，後一明究竟位。問：此中正為說十地法，何故乃說地前及佛果？答：為現十地前有起下之功、後有成上之義。又釋由十地證智放阿含光，是故地前是此十地阿含分攝，由此地智依果海成故有佛果。上不思議佛法及下鳥跡所依空等，並是其事。初中，初一約聞惠修善根名攝一切。二明思惠之始，簡擇道理。論中智方便者，釋善分別也。道品，釋佛法也。三思惠之終，謂因思廣知。彼彼義，釋諸法。種種知，釋廣知。四明修惠無疑，立教可信，故云決定說。謂修通二利，今舉利他，菩薩化他即是自成佛法，故入自利攝。論中隨所思議是思惠所思，名字具足是聞惠所持，故決定說也。上來現信樂，自下辨得證五見位（云云）。論中一切法平等智，釋無分別智。謂於初地正證真如，無能所二相，故云平等。見道時中善清淨者，釋善淨不雜，謂離二我分別隨眠。六明修道位中地地別斷一無明，故於煩惱障亦永伏離，故云世法不雜名不放逸入。魔法是世法也。七明修位中智行轉進名地地轉入，謂無流善根永離一切三不善法。無貪等善根等者，等取無嗔無癡也。復有善根能為出世間道品因者，是諸地中加行善根也。八十地學窮名菩薩盡入，如下大盡分中明。第十地菩薩入如來十種祕密智，以祕隱深密難可測知，故名不思議。九究竟位明因道既圓、佛果斯剋，窮滿果圓名佛盡入。論中入智者，釋得字也。三會末歸本言是諸入者，牒上九入為挍量等者，現其無別之別，謂寄地前地上乃至佛地，挍量地智差別次第轉勝之相，非謂根本入中亦如此等行布次第決定差別，是故融末歸本現無二矣。前依本起末明無別之別，今會末歸本明別而無別故也。四本末無礙者，謂明六相總別無礙故也。釋此六相義作六門：一明教興意，謂破定執見，以現緣起圓融之法。此理現前，一切惑障一滅一切滅、一切行位一成一切成等。二種類者，不自不他等四句，及不有不無等四句，并不生等八不十不等，皆悉會事入理，是此流類。但彼等入理以順一寂，今此入理圓融彼事使相即相入成普賢法，有斯左右耳。三明所出者，此文出在下經第四大願中，經家自說，非是論主率意而作。四明建立者，何故唯六不多不小者，謂汎諸緣起法要有三門：一末於本有起不起；二彼所起末既帶於本，是故相望有同有異；三彼帶本之末既為本攝，是故當體有存有壞。若不具此三，不成緣起。三中各二，故但唯六。五問答決擇者，有二：初逆，謂非總非別等各各互相形奪諸相皆盡故也；二順，謂亦總亦別等各各順相成就等，思准作之。六釋文，有五：一約法舉數，謂於所說法中有六種相等。二辨定教義，此言說解釋者是定教，謂於此中安此六相之言說，為欲解釋經文，應知此義。又釋：此中釋六相，非是此處經文，但是論主解釋之意。應知除事謂陰界入等者，此辨定其義。謂約道理說融通，非是陰等事相中辨，故除簡之。三列名，可知。四釋相中，別內別依本者，明依總開別。滿彼本者，還能成總。謂要依本之別方能滿本故也。增相者，是前九入漸增之相，以現異也。緣成和合，略言標現。緣散無作，廣辨因緣。如世界成壞者，舉喻以現。謂如百億四天合成一娑婆，略言標現為成。若分別廣說，百億差別令一娑婆無所依住故為壞。五餘一切者，勸於一切處，准類知之。 > Master Zang's commentary, in explaining the twenty clauses on that which is brought about by the addition, divides them based on the two benefits: the first ten are shared with others for one's own benefit, and the latter ten are shared with oneself to benefit others (and so forth). In the former, the Treatise-King divides the explanation into four approaches: first, the comprehensive explanation that reveals the root (and so forth); fourth, the unimpededness of root and branch. Within the first, comprehensively discussing the pratītyasamutpāda of the stages-dharma has six meanings: First, 'all bodhisattvas are those of the stage of practice based on faith' brings forward the faculties to be covered, meaning that bodhisattvas prior to the stages have not yet realized tathatā, but merely give rise to practice based on faithful mind (and so forth). 'Inconceivable dharmas of all Buddhas are the factor of the path that transcends the world' refers to the dharma that is attained. However, there are two explanations: First, in terms of cause, the essential substance of the ten stages' dharma is the outflow-free dharma that transcends the world; the path of mind and speech being cut off is called 'inconceivable'; because it universally generates the Buddha-fruit, it is called 'the path'—as it says below, 'the Great Sage Path is its cause'—and the distinct categories of the ten positions are called 'factors' (and so forth). Second, in terms of fruit, because it is the dharma attained by Buddhas, it is called 'Buddha-dharma'; not being grasped by lower positions, it is called 'inconceivable'; causing bodhisattvas upon the stages to realize this dharma partially is called 'the factor of the path that transcends the world.' That which the wisdom of the stages traverses is called 'the path'; partial realization that is not yet complete is called 'factors.' Third, 'clarity': initial gaze is called 'seeing'; detailed illumination is called 'wisdom'; because the illumination of wisdom is not inferential, it is called 'attainment'; and because the obscure spirit tallies and accords \[with it\], it is further called 'realization' (and so forth). Fourth, 'explaining distinctions within it': within this dharma that is realized and attained as well as that which realizes it, one uses speech to separately explain the differences among the ten positions, clarifying the distinctions such as the superiority and inferiority of wisdom and practice, merit and wisdom, and so forth. Fifth, 'entering through faith and joy to attain realization': faith and joy prior to the stages remotely possess the meaning of entry; upon the stages, realization and attainment manifest as complete interpenetration. Universally discussing the meaning of entry, one must inevitably go from this to that; hence it encompasses beginning and end. Also, faith is the beginning and joy is the end; attainment is the beginning and realization is the end. Sixth, 'the stage of wisdom': the wisdom of the ten stages is as explained in the root section; this noble wisdom that realizes principle has the functions of generating, maturing, maintaining, and supporting the Buddha-fruit, hence it is called 'stage.' Beginning from the Joyous and ending at the Cloud of Dharma, its manifestation in the root section can be known. The above six meanings are fused without impediment, spanning teaching and meaning, realization and inference, realm and wisdom, person and dharma, cause and effect; blended and unimpeded, they are collectively a single mass, called the dharma of the ten stages. If unfolded later, the manifold distinctions all emerge from this universal clause; therefore this is called the 'root entry.' Second, based on the root, unfolding the branches is divided into nine clauses, within which are four positions, namely the position of aspiring joy, the position of seeing, the position of cultivation, and the ultimate position. The first four are provisionally attached to the former position of aspiring joy prior to the stages; the next one is provisionally attached to the first stage; the next three are provisionally attached to the position of cultivation; the last one clarifies the ultimate position. Question: Here, it is specifically to expound the dharma of the ten stages; why then expound what is prior to the stages and the Buddha-fruit? Answer: To reveal that the ten stages have the merit of initiating what is below in front, and the meaning of completing what is above behind. Another explanation: Because the realization-wisdom of the ten stages emits the light of the āgama, what is prior to the stages is subsumed under this āgama-portion of the ten stages; and because the wisdom of these stages is completed relying upon the ocean of fruit, there is the Buddha-fruit. The 'inconceivable Buddha-dharma' above and the 'space upon which bird tracks rely' below are all instances of this. Within the first \[four\]: First, in terms of the wisdom of hearing cultivating good roots, it is called 'subsuming all.' Second, clarifying the beginning of the wisdom of reflection, discerning principle. 'Wisdom and upāya' in the treatise explains 'skillful differentiation.' 'Factors of the path' explains 'Buddha-dharma.' Third, the end of the wisdom of reflection refers to knowing extensively through reflection. 'Those various meanings' explains 'all dharmas.' 'Manifold knowledge' explains 'extensive knowledge.' Fourth, clarifying that the wisdom of cultivation is without doubt and the established teaching can be trusted, it therefore says 'determinate exposition.' Cultivation spans the two benefits; here, bringing forward benefiting others, a bodhisattva's transforming others is precisely completing Buddha-dharma for oneself, and so it is subsumed under one's own benefit. In the treatise, 'according to what is reflected upon' is what is reflected by the wisdom of reflection; 'endowed with names' is what is retained by the wisdom of hearing; therefore it is a 'determinate exposition.' Up to this point reveals faith and joy; from here below distinguishes the attainment of realization. Fifth, the position of seeing (and so forth). In the treatise, 'the wisdom of the equality of all dharmas' explains non-conceptual wisdom. In the first stage, directly realizing tathatā is without the two characteristics of subject and object; hence it is called 'equality.' 'Skilled and pure in the time of the path of seeing' explains skilled, pure, and unmixed, meaning free from the latent proclivities of the conceptualizations of the two selves. Sixth, clarifying that in the position of the path of cultivation, each stage separately severs one \[grade of\] ignorance, hence it also eternally subdues and departs from the afflictive hindrances; therefore it says that being unmixed with worldly dharmas is called 'the entry of non-negligence.' Māra-dharmas are worldly dharmas. Seventh, clarifying that within the position of cultivation, wisdom and practice progressively advance, which is called 'gradual entry stage by stage,' meaning that outflow-free good roots eternally depart from all three unwholesome dharmas. 'Good roots such as non-greed, etc.' includes non-anger and non-delusion. 'Furthermore there are good roots capable of serving as the cause for the factor of the path that transcends the world' are the preparatory good roots across the stages. Eighth, the exhaustion of learning across the ten stages is called 'the complete entry of bodhisattvas,' as clarified below in the section on the great exhaustion. Bodhisattvas of the tenth stage enter the ten kinds of secret wisdom of the Tathāgata; being secretly hidden, profound, and difficult to fathom, they are called 'inconceivable.' Ninth, the ultimate position clarifies that since the causal path is complete, the Buddha-fruit is thus attained; exhausting and fulfilling the perfection of the fruit is called 'the complete entry of the Buddha.' In the treatise, 'entry of wisdom' explains the word 'attainment.' Third, gathering the branches back to the root: the words 'these entries' resume the above nine entries; 'in order to measure, etc.' reveals the distinction of no-distinction, meaning that provisionally relying on prior to the stages, upon the stages, up to the Buddha-stage, one measures the characteristics of the graded progression and increasing superiority of the wisdom of the stages; it does not mean that within the root entry there are also such graded arrangements and determinate distinctions. Therefore, melting the branches back to the root reveals non-duality. Previously, relying on the root to give rise to the branches clarified the distinction of no-distinction; now, gathering the branches back to the root clarifies the absence of distinction within distinction. Fourth, the unimpededness of root and branch means clarifying the unimpededness of the universal and particular among the six characteristics. Explaining the meaning of these six characteristics makes six approaches: First, clarifying the intent behind the arising of the teaching, which is to destroy views of fixed grasping so as to reveal the dharma of the perfect interfusion of pratītyasamutpāda. When this principle appears, of all afflictions and hindrances, when one is eradicated, all are eradicated; of all practices and positions, when one is completed, all are completed, and so forth. Second, categories: the four propositions such as 'neither self nor other,' the four propositions such as 'neither existent nor non-existent,' along with the eight negations such as 'unborn' and the ten negations, all integrate phenomena into principle and are of this kind. However, their integration into principle accords with a single quiescence; here, this integration into principle perfectly interfuses those phenomena, causing mutual identity and mutual entry to form the Samantabhadra dharma—such is the difference between them. Third, clarifying the provenance: this passage appears below in the sūtra under the fourth great vow; spoken by the sūtra compiler himself, it was not made arbitrarily by the treatise master. Fourth, clarifying the establishment: why are there only six, neither more nor less? Generally, all pratītyasamutpāda dharmas must have three approaches: 1. with respect to the root, the branches either arise or do not arise; 2. since those branches that have arisen carry the root, when viewed in relation to each other they are identical and distinct; 3. since those branches carrying the root are subsumed by the root, in their own substance they are preserved or destroyed. If they do not possess these three, pratītyasamutpāda is not established. Within the three, each has two; therefore there are only six. Fifth, determination through question and answer has two aspects: First, the negative, meaning that 'neither universal nor particular' and so forth mutually negate and exhaust all characteristics; second, the positive, meaning that 'both universal and particular' and so forth each positively complete the characteristics, and so on; one should deduce and apply it accordingly. Sixth, explaining the text has five parts: 1. enumerating the count with reference to the dharma, meaning that within the expounded dharma there are six kinds of characteristics, and so forth. 2. Determining the teaching and meaning: 'this verbal explanation' determines the teaching, meaning that placing the verbal explanation of these six characteristics here is done to explain the sūtra text—one should know this meaning. Another explanation: explaining the six characteristics here is not the sūtra text of this place, but merely the intent of the treatise master's explanation. One should know that 'excluding phenomena refers to the aggregates, realms, and sense fields' determines its meaning: it speaks of interfusion in terms of principle, not distinguishing within the phenomenal marks of aggregates and so on; hence they are excluded and set aside. 3. Listing the names, which can be known. 4. In explaining the characteristics, 'particulars within particulars rely on the root' clarifies unfolding the particulars based on the universal. 'Fulfilling that root' is in turn able to complete the universal. This means that particulars must rely on the root to be able to fulfill the root. 'Characteristic of increase' is the characteristic of gradual increase of the preceding nine entries, so as to reveal difference. 'Conditioned arising and harmonious integration' is briefly stated to indicate integration. 'Dispersal of conditions and non-production' broadly differentiates causes and conditions. 'Like the formation and destruction of worlds' cites an analogy to illustrate it: just as ten billion four-heavens unite to form one Sahā realm, briefly stating it indicates formation; if differentiated and broadly explained, the ten billion distinctions leave a single Sahā realm with nothing to abide upon, and hence it is destruction. 5. 'All the rest' encourages one to deduce by analogy in all places. > — English (machine translation) (machine translation) - [Previous: 1.151](https://indike.org/pramana/in.bauddha.taisho.1887b.1.151) - [Next: 1.153](https://indike.org/pramana/in.bauddha.taisho.1887b.1.153) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.1.152) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.9.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.1.152](https://indike.org/pramana/in.bauddha.taisho.1887b.1.152) · Pramāṇa