華嚴一乘成佛妙義 1.25.3

1.25.3

三地上所受分段善業為因，悲願為正緣，四住地為隨助。 約此三重為善道分段。 所言變易生死六重者，事識三重及妄識三重。 問：事識三重變易如何？ 答：一阿羅漢辟支佛所受變易事識中，生空觀為因、無明住地為緣； 二種性解行所受變易事識中，法空觀為正因、無明住地為緣； 三地上所受變易事識中，非有無息相之解為正因、無明住地為緣。 約此三重為事識中，三重變易生死如何？ 答：一地前所受變易妄識中，一切妄想依真觀以為因、無明住地以為緣； 三八地已上所受變易妄識中，唯真無妄息想觀以為正因、無明住地為緣。 約此三重為妄識中三重變易生死。 下卷云：若依終教地前留惑受分段身，於初地中永斷一切煩惱使種，亦不分彼分別、俱生，於所知障中亦斷一分麁品正使，是故地上受變易身至金剛位。 十者依《大乘同性經》有三種十地：聲聞十地、緣覺十地、佛十地。 為攝引小乘同於大乘終教之義，故作此說。 其十地名等，具如疏說。 又有差別，十地相廣，如梁論修時章釋。 記云：彼經亦名《一切佛行入智毘盧遮那藏說》，經有二卷中，引初卷也。 修時章者，此引彼論第十一卷修時章第五。 如彼論云「若見真如，即入清淨意行地。 從初地至十地同得此名。 清淨意行人自有四種：初一從道立名，謂清淨意行； 後三從別立名，謂有相行、無相行、無功用行。 此清淨意人，從第六地以還說名有相行，乃至第七地是無相行有功用，乃至若人入八地有無相行，無功用未成就。 若八地圓滿，於八地無相行、無功用已成，於九地十地無相行，無功用未成滿，第三阿僧祇劫此無相無功用乃成。 譬如須陀洹、斯陀含、阿那含三位，製立為五人。 若三位，云何製立為五人？ 由位差別，故成五人。 從初方便至須陀洹為第一人，家家為第二人，斯陀含為第三人，一種子為第四人，阿那含為第五人。 菩薩位爾，初地為第一位，從二地至七地為第二位，八地至第十地為第三位，亦得製立為五人。 從方便至初地為第一人，從二地至四地為第二人，五地至六地為第三人，七地為第四人，八地至十地為第五人。 」解云：此約聲聞乘果釋十地者，顯他人釋十地中別，故此章引此文，顯三乘十地差別不同。 問：若爾，與此十地准釋意云何？ 答：惠鏡德云：從方便至須陀洹為第一人、為初地人者，是同見道類故。 家家者，此從人死生於天中，還亦至人中，如從家至家故云家家。 第二地中修惑時，以無流智而修行，至四地中還得彼無流智，故約此義准家家也。 五地六地於無相中最勝故，有相行薄，唯薄地人也。 第七地中離有相行，唯有功用位故，唯受半生，准也。 八地已上離有功用故，准已離欲人可知也。 情非情作佛者，問答云：若依三乘終教，即一切有情眾生皆悉成佛。 由他聖智顯本有佛性及行性，故除其草木等，如《涅槃經》說。 若成佛處者，終南問答云：若終教三乘，如三千等同類世界現佛成者並是化佛。 何以知之？ 《大智度論》成佛世界廣引，如疏得知。 並是化佛化境，多處現身，故是化也。 摩醯首羅天身，亦是化作。 由權現閻浮菩提樹下，是故化佛。 蓮華藏界所有佛者，是實報也。 通體相用十方淨土所現佛者，是報佛也。 所有親屬，是法門也。 為現引此娑婆小根畢習眾生故，如《大乘無量壽經》說。 若修相好業，若依終教及直進菩薩，並從發心以來一切並修十地。 終教無別，百劫修相好業。 下卷云：此終教中論其實行，從發意即福慧双修，故成佛時無別修也。 若種性者，下卷云：即就真如性中立種性故，則遍一切眾生皆悉有性。 故《智論》云「白石有銀性，黃石有金性，水是濕性，火是熱性，一切眾生有涅槃性，以一切妄識無不可歸自真性故。 」如經說言「眾生亦爾，悉皆有心。 凡有心者定當得成阿耨菩提。

For delimited [existence] undergone on the [first] three stages, wholesome karma is the cause, compassionate vows are the primary condition, and the four dwelling stages serve as auxiliary supports. Based on these three layers, it is delimited [existence] in the wholesome paths. As for the six layers of the change of death and rebirth: there are three layers of the consciousness of phenomena (shishi) and three layers of delusive consciousness (wangshi). Question: What are the three layers of change in the consciousness of phenomena? Answer: First, in the change in the consciousness of phenomena undergone by arhats and pratyekabuddhas, the contemplation of the emptiness of persons is the cause, and the dwelling stage of fundamental ignorance is the condition. Second, in the change in the consciousness of phenomena undergone [by those in] the lineages of understanding and practice (jiehang), the contemplation of the emptiness of dharmas is the primary cause, and the dwelling stage of fundamental ignorance is the condition. Third, in the change in the consciousness of phenomena undergone on the stages, the understanding that there are no signs of non-being and resting is the primary cause, and the dwelling stage of fundamental ignorance is the condition. This constitutes the three layers in the consciousness of phenomena. What are the three layers of the change of death and rebirth [in delusive consciousness]? Answer: First, in the delusive consciousness of the change undergone prior to the stages, the contemplation of all false discriminations as relying on truth is the cause, and the dwelling stage of fundamental ignorance is the condition. […] Third, in the delusive consciousness of the change undergone from the eighth stage upward, the contemplation of resting all conceptual thought where only the real exists and delusion is absent is the primary cause, and the dwelling stage of fundamental ignorance is the condition. Based on these three layers, they constitute the three layers of the change of death and rebirth in delusive consciousness. The lower fascicle states: If one relies on the Final Teaching, before the stages afflictions are retained to take on the body of delimited Samsaric existence; in the initial stage, the seeds of all affliction-envoys are forever severed, nor does one distinguish between discriminative and co-arising; among the cognitive obstacles, a portion of the coarse real envoys is also severed, so that on the stages one receives a body of change up to the diamond-like stage. Tenth, relying on the *Mahāyāna Samatā-sūtra* (Dacheng tongxing jing), there are three kinds of ten stages: the ten stages of the śrāvaka, the ten stages of the pratyekabuddha, and the ten stages of the Buddha. This explanation is given in order to gather and guide the Small Vehicle so as to align with the meaning of the Final Teaching of the Great Vehicle. The names and features of these ten stages are fully set forth in the Commentary. Furthermore, there are distinctions: the characteristics of the ten stages are broad, as explained in the 'Chapter on Cultivation Periods' of the Liang Translation [of the *Mahāyānasaṃgraha-bhāṣya*]. The Commentary Note states: That sūtra is also named *Preached in the Vairocana-garbha of Entry into the Wisdom of All Buddha Practices*; in two fascicles, it cites the first fascicle. As for the 'Chapter on Cultivation Periods', this cites the fifth chapter, 'Cultivation Periods', in the eleventh fascicle of that treatise. As that treatise says: 'If one sees tathatā, one immediately enters the stage of the practice of pure intention. From the initial stage to the tenth stage, all equally obtain this name. Practitioners of pure intention themselves have four types: the first takes its name from the path, namely, the practice of pure intention; the latter three take their names from distinctions, namely, practice with marks, signless practice, and effortless practice. Among these people of pure intention, from the sixth stage downward it is termed practice with marks; up to the seventh stage it is signless practice with effort; up to the point that if someone enters the eighth stage, there is signless practice, yet effortless practice is not accomplished. If the eighth stage is completed, in the eighth stage signless practice and effortless practice have been accomplished, while in the ninth and tenth stages signless practice and effortless practice have not yet been brought to completion; only in the third asaṃkhyeya kalpa is this signlessness and effortlessness accomplished. For example, the three positions of srotāpanna, sakṛdāgāmin, and anāgāmin are established into five persons. If there are three positions, how are they established into five persons? By the distinctions of stages, they therefore become five persons. From initial expedient means up to srotāpanna is the first person; the kulaṃkula (jiajia) is the second person; the sakṛdāgāmin is the third person; the ekabīcī (yizhongzi) is the fourth person; the anāgāmin is the fifth person. The bodhisattva stages are likewise: the initial stage is the first position, from the second stage to the seventh stage is the second position, and from the eighth stage to the tenth stage is the third position; they can also be established into five persons. From expedient means to the initial stage is the first person; from the second stage to the fourth stage is the second person; from the fifth stage to the sixth stage is the third person; the seventh stage is the fourth person; and from the eighth stage to the tenth stage is the fifth person.' Explanation: This explains the ten stages in terms of the fruits of the śrāvaka vehicle in order to reveal the differences in how other masters explain the ten stages; hence this chapter cites this passage to show the differences between the ten stages of the Three Vehicles. Question: If so, what is the intended meaning of matching the explanation with these ten stages? Answer: Huijing De said: From expedient means to the srotāpanna being the first person, and being a person of the initial stage, is because they belong to the same category of the Path of Seeing. As for the kulaṃkula, this person dies from among humans and is born in the heavens, and again returns to the human realm; because it is like going from house to house, it is called kulaṃkula. When cultivating [the severance of] afflictions in the second stage, one cultivates through undefiled wisdom, and upon reaching the fourth stage one again obtains that undefiled wisdom; therefore, on this basis it is matched to the kulaṃkula. In the fifth and sixth stages, because they are supreme in signlessness, practice with marks is thin; they are only persons of the stage of thinness. In the seventh stage, having departed from practice with marks, it is purely a state of effort; hence one undergoes only half a birth, which is analogous. In the eighth stage and above, because one is free from effort, it is analogous to a person who has already departed from desire, which can be understood. As for whether sentient and insentient beings become Buddhas, the Question and Answer states: If one relies on the Final Teaching of the Three Vehicles, all sentient beings without exception attain Buddhahood. Because the holy wisdom of another reveals the inherently existent Buddha-nature and the nature of practice, grasses, trees, and the like are excluded, as stated in the *Nirvāṇa-sūtra*. As for the place of attaining Buddhahood, the Zhongnan Question and Answer states: If [viewed through] the Three Vehicles of the Final Teaching, those who manifest the attainment of Buddhahood in worlds of the same kind such as the trichiliocosm are all transformation Buddhas. How is this known? The worlds of attaining Buddhahood in the *Mahāprajñāpāramitopadeśa* are cited extensively, as can be known from the Commentary. All are transformation Buddhas and transformation realms; because they manifest bodies in many places, they are transformations. The body of the Maheśvara Heaven is also a transformation. Since it provisionally manifests beneath the bodhi tree in Jambudvīpa, it is therefore a transformation Buddha. The Buddhas present in the Lotus Treasury Ocean of Worlds are the real saṃbhogakāya. The Buddhas manifested in the pure lands of the ten directions, encompassing substance, marks, and function, are saṃbhoga Buddhas. All their retinues are Dharma-gates. They appear to guide those beings of dull faculties in this Sahā world who are fixed in habitual tendencies, as stated in the *Mahāyāna Sukhāvatīvyūha-sūtra*. Regarding the cultivation of the karma for the major and minor marks: if one relies on the Final Teaching and on direct-progressing bodhisattvas, from the arousal of the aspiration onward all universally cultivate the ten stages. In the Final Teaching there is no distinct cultivation of the karma for the marks for a hundred kalpas. The lower fascicle states: In this Final Teaching, discussing actual practice, from the arousal of intention merits and wisdom are cultivated together; therefore, at the time of attaining Buddhahood there is no separate cultivation. As for gotra: the lower fascicle states that gotra is established precisely within the nature of tathatā; hence it pervades all sentient beings, all of whom possess the nature. Therefore the *Mahāprajñāpāramitopadeśa* states: 'White stone possesses the nature of silver, yellow stone possesses the nature of gold, water is of a moist nature, fire is of a hot nature, and all sentient beings possess the nature of nirvāṇa, because no delusive consciousness can fail to return to its own true nature.' As the sūtra states: 'Sentient beings are likewise: all possess mind. All who have mind will definitely attain anuttara-bodhi.'