華嚴一乘成佛妙義 1.4

1.4

第一門中，成佛有三：位、行、理佛。故疏三云：義准上下一部經意，有三成佛：一者約位：二者約行：三者約理。初約位者，寄終教三乘十住等五位明此成佛，故本疏云：以六相方便即十信終心，勝進分後入十解初位即成佛，以此是三乘終教不退之位，故以一乘六相融攝即具諸位至佛果也。意初發心住即是總相，第二住等是別相也，第二住等同帶發心義故名為同相，第二住等然各互無即名異相，依第二住等成總發心故名成相，第二住等各住自法常不作故即名壞相。故別第二住等攝總發心位即成佛也。故《地論》二云「以信地菩薩乃至與不思議佛法為一緣起，以六相總別等義而用括之。」章云明知因果俱時相容，即各攝一切互為主伴，深須思之，此事不疑。言信地者，即信行地，是地前三賢位（疏第九卷有二釋中一釋耳也）。問：何不言依信位成？答：疏第四云：若約終教，此信但是十住位之方便，自無別位。故《本業經》云「未上位前有此十心」。又《仁王》但言三賢十聖，不言四也。又此經中後四位中，皆有入定出已列十名辨十義等，唯信中無此，故得知也。問：初發心位成佛者，若五位相攝成？若六位相攝成？答：開六位相攝成。十信攝初住，五位相攝成。開六位相攝成者，《五教》下卷云：一約寄位顯，謂始從十信乃至佛果六位不同，隨得一位得一切位。何以故？由以六位相取故、主伴故、相入故、相即故、圓融故。意初發心位為主時，餘前後位為伴，乃至佛果為主時，餘前前位為伴。相入約用，相即約體，圓融者體用無礙。說此諸位相攝，疏第五卷在三故也，一由陀羅尼門緣起相攝故，二由普賢菩提心遍該六位故，三由法性無始終故。此三故是總，下卷五故是別。總別合八故。陀羅尼者是總持，位位互相攝，故名為總持。普賢六十行是即六位行，如前記之，故云該六位。意雖一乘普賢行，一行即一切行等。寄終教位地見之，一位即一切位等，即此行寄信滿行成名行成佛，寄住等位成名位成佛，是要節耳。問：今初發心位名佛者，所依理平等，故言初發心即佛。答：疏五云：即是佛者，有人釋：或云因中說果、或云解同佛境、或云約理平等。若約三乘教，亦得如上說。今尋上下文，約一乘圓教，始終相攝圓融無礙，得始即是終，窮終方原始（乃說上三故），故知理智行位等總圓融無礙。問：今初發心該攝前後位成佛者，隨所攝名佛。若能攝即名佛？答：如要記也。問：立此位成佛，若有所依文？答：證文非一。《五教》在七文，初三文及第五文即是通證，餘三文別證。初發心位成佛言七文者，在於一地等。二知一即多、多即一。三經三十一卷云「不可言說不可說，充滿一切說不可言說，諸劫中說不可說，不可說不可盡（新四十五同）。」四經第十云（新十七）「一切眾生心，悉可分別知（眾生心行可數知），一切剎微塵，尚可算其數（國土微塵亦復然）。」五《十地論》云「以信地菩薩乃至與不思議佛法為一緣起，以六相總別等義而用括之。」此得意文，指其正文。有云：第三卷行交量文故。彼文云：經曰信者，信諸佛如來本所行入，乃至不思議佛法，無中無邊如來境界起無量行門，諸如來境界入。指事破云：是甚謬失。所以者何？彼行交量中不說六相故。又彼但說信行，不說信地故。又引此證，為證初發心位到佛果位義，非初地位證得佛果義。是故甚非也。有云：第一卷說十入文是章所引故。彼文云：一切菩薩不思議佛法乃至廣說。即案云：地前信地菩薩乃佛果不思議佛法為一緣起，以六相方便圓融相即故，一一位中各攝六位，一一位滿皆到佛果。六初發心菩薩即是佛故等。七經第九卷云（新十七）「如是觀者以小方便，疾得一切諸佛功德。常樂觀察無二法相，斯有是處（若諸菩薩能為如是觀行相應，於諸法中不生二解，一切佛法疾得現前），初發心時便成正覺（即得阿耨菩提）。知一切法真實之性（即心自性），具足慧身（成就慧身），不由他悟。」問：如是觀者何等觀？答：次上文云「具足長養大慈悲心，悉分別眾生而不捨眾生，亦不捨寂滅，行無上業不求果報。觀一切法如幻如夢如電如響如化。」疏五云：正問有三：初問修梵行、二成位、三得果。即經云「云何方何修習梵行，具足菩薩十住道地，速成無上平等菩提。」第三內二，初法、後喻，乃至答第三問中二，初牒前、二起後。起後中兩重，顯少因、得大果。於中各二，先標、後釋。初標中以少方便是因，疾得等是果。釋中何以小因而疾得大果，釋以常樂觀悲智空有等無二法故，是故疾得，云斯有是處也。餘如廣記引。

In the first section, the attainment of Buddhahood is threefold: Buddhahood according to stage, practice, and principle. Thus the third fascicle of the Commentary says: Following the intent of the entire sūtra from beginning to end, there are three kinds of attainment of Buddhahood: first, in terms of stage; second, in terms of practice; third, in terms of principle. Regarding the first, in terms of stage, this attainment of Buddhahood is explained by relying provisionally on the five stages such as the ten abodes of the Three Vehicles in the Final Teaching. Therefore, the Root Commentary says: Using the skillful means of the six characteristics, at the final mind of the ten faiths, after the stage of superior advancement, one enters the initial stage of the ten understandings and immediately attains Buddhahood. Because this is the stage of non-retrogression in the Final Teaching of the Three Vehicles, by means of the six characteristics of the One Vehicle interfusing and subsuming [all stages], it possesses all stages up to the fruit of Buddhahood. The meaning is that the abode of the initial arousal of the aspiration is the universal characteristic, the second abode and the rest are the particular characteristics. Because the second abode and the rest equally bear the meaning of arousing the aspiration, they are called the common characteristic. Because the second abode and the rest are mutually distinct, they are called the distinctive characteristic. Because the universal arousal of the aspiration is accomplished based on the second abode and the rest, they are called the integrating characteristic. Because the second abode and the rest each abide in their own phenomena and constantly do not act [as the others], they are called the disintegrating characteristic. Therefore, when the particular second abode and the rest subsume the universal stage of the arousal of the aspiration, that is the attainment of Buddhahood. Thus the second fascicle of the Daśabhūmika-śāstra says: "The bodhisattvas of the faith stage up to the inconceivable Buddha-dharma form a single dependent origination, and it is encompassed by the meanings of the six characteristics—universal, particular, and so forth." The Treatise says: We clearly know that cause and effect are simultaneously mutually accommodating; each subsumes all, mutually serving as host and companion. One must ponder this deeply; there is no doubt about this matter. "The faith stage" refers to the stage of faith-practice, which is the stage of the three classes of worthies prior to the [ten] stages (this is one of the two explanations in the ninth fascicle of the Commentary). Question: Why does it not speak of attaining [Buddhahood] on the basis of the stage of faith? Answer: The fourth fascicle of the Commentary says: In terms of the Final Teaching, this faith is merely the skillful means for the stage of the ten abodes, and has no separate stage of its own. Thus the Benye jing says: "Before ascending to the stages, there are these ten minds." Furthermore, the Renwang jing speaks only of the three classes of worthies and the ten classes of sages, and does not speak of a fourth. Moreover, in this sūtra, in the subsequent four stages, all involve entering samādhi and, upon emerging, listing ten names and distinguishing ten meanings, etc.; only within faith is this absent. Thus it can be known. Question: When one attains Buddhahood at the stage of the initial arousal of the aspiration, is it accomplished by the mutual subsumption of five stages, or is it accomplished by the mutual subsumption of six stages? Answer: If unfolded, it is accomplished by the mutual subsumption of six stages. The ten faiths subsume the initial abode, and it is accomplished by the mutual subsumption of five stages. As for its being accomplished by the mutual subsumption of six stages when unfolded, the second fascicle of the Wujiao zhang says: First, it is revealed by relying provisionally on the stages: that is, from the ten faiths up to the fruit of Buddhahood there are six distinct stages; whenever one obtains one stage, one obtains all stages. Why is this? Because they are mutually taken up through the six characteristics, because they are host and companion, because of mutual interpenetration, because of mutual identity, and because of perfect interfusion. The meaning is that when the stage of the initial arousal of the aspiration is the host, the other preceding and succeeding stages are the companions, up to when the fruit of Buddhahood is the host, the other preceding stages are the companions. Mutual interpenetration concerns function; mutual identity concerns substance; perfect interfusion is the non-obstruction of substance and function. In stating that these stages mutually subsume one another, the fifth fascicle of the Commentary gives three reasons: first, because the dependent origination of the dhāraṇī doors mutually subsumes [them]; second, because Samantabhadra's bodhicitta universally encompasses the six stages; third, because the dharma-nature has neither beginning nor end. These three reasons are general, while the five reasons in the second fascicle are specific. The general and specific together make eight reasons. "Dhāraṇī" is total retention: stage by stage they mutually subsume one another, hence it is named total retention. Samantabhadra's sixty practices are indeed the practices of the six stages, as recorded before; hence it says it encompasses the six stages. The meaning is that although they are the Samantabhadra practices of the One Vehicle, one practice is all practices, and so forth. Viewing this provisionally through the stages of the Final Teaching, one stage is all stages, and so forth. When this practice is provisionally relied upon as the perfection of faith and the completion of practice, it is called the attainment of Buddhahood according to practice; when provisionally relied upon as the completion of the stages such as the abodes, it is called the attainment of Buddhahood according to stage. These are the essential points. Question: Now, when the stage of the initial arousal of the aspiration is called Buddha, is it because the underlying principle relied upon is equal, and therefore we say that the initial arousal of the aspiration is immediately Buddha? Answer: The fifth fascicle of the Commentary says: As for being immediately Buddha, someone explained: some say the fruit is spoken of in the cause; some say the understanding is the same as the Buddha's realm; some say it is in terms of the equality of principle. If in terms of the Three Vehicles teaching, it can also be explained as above. Now examining the context, in terms of the Perfect Teaching of the One Vehicle, the beginning and the end mutually subsume one another in perfect interfusion without obstruction: to attain the beginning is indeed the end, and only by exhausting the end does one reach the source of the beginning (thus the three reasons above were stated). Therefore, we know that principle and wisdom, practice and stage, are altogether perfectly interfused without obstruction. Question: Now, when the initial arousal of the aspiration encompasses and subsumes the preceding and succeeding stages to attain Buddhahood, is it called Buddha according to what is subsumed, or is it called Buddha as that which subsumes? Answer: It is as in the essential notes. Question: In establishing this attainment of Buddhahood according to stage, is there textual authority relied upon? Answer: The proof texts are not one. In the Wujiao zhang there are seven texts: the first three texts and the fifth text are general proofs, and the remaining three texts are specific proofs. Concerning the seven texts for attaining Buddhahood at the stage of the initial arousal of the aspiration: [The first is] being in the first stage, etc. The second is knowing that the one is the many and the many are the one. The third is the thirty-first fascicle of the Sūtra, which says: "The ineffable of the ineffable fills all spoken ineffables; spoken throughout all kalpas, the ineffable cannot be exhausted (the same in the new [translation's] fascicle forty-five)." The fourth is the tenth fascicle of the Sūtra (the new seventeenth), which says: "The minds of all sentient beings can all be individually known (the mental actions of sentient beings can be counted and known); the dust motes of all lands can also be numbered (the dust motes of countries are also like this)." The fifth is the Daśabhūmika-śāstra, which says: "The bodhisattvas of the faith stage up to the inconceivable Buddha-dharma form a single dependent origination, and it is encompassed by the meanings of the six characteristics—universal, particular, and so forth." This is a text expressing the meaning; pointing to the direct text, some say it is the text on the comparative measurement of practice in the third fascicle, because that text says: "The sūtra says: 'Faith means having faith in that which the Buddhas, the Tathāgatas, originally practiced and entered, up to the inconceivable Buddha-dharma, giving rise to immeasurable doors of practice in the Tathāgata-realm that has neither middle nor boundary, entering the realms of all Tathāgatas.'" Pointing out the matter to refute it, [one says:] this is an extreme error. Why? Because within that comparative measurement of practice, it does not speak of the six characteristics. Furthermore, it only speaks of faith-practice, and does not speak of the faith stage. Moreover, citing this proof is for proving the meaning of the stage of the initial arousal of the aspiration reaching the fruit of Buddhahood, not the meaning of the initial bhūmi realizing the fruit of Buddhahood. Therefore, it is completely wrong. Some say that the text explaining the ten entrances in the first fascicle is what is cited by the Treatise, because that text says: "All bodhisattvas' inconceivable Buddha-dharma," and so on, extensively. Then it is examined: The bodhisattvas of the faith stage prior to the [ten] bhūmis up to the inconceivable Buddha-dharma of the Buddha fruit form a single dependent origination, and because of the mutual identity of the six characteristics' skillful means in perfect interfusion, within each individual stage the six stages are each subsumed, and when each individual stage is fulfilled, all reach the fruit of Buddhahood. The sixth is because the bodhisattva of the initial arousal of the aspiration is immediately Buddha, etc. The seventh is the ninth fascicle of the Sūtra (the new seventeenth), which says: "One who observes in this way, with minor skillful means, swiftly attains all virtues of the Buddhas. Always delighting in observing the non-dual mark of dharmas, this is possible (if bodhisattvas can correspond with such contemplative practice and do not give rise to dualistic understandings among dharmas, all Buddha-dharmas swiftly appear before them), at the time of the initial arousal of the aspiration, they immediately realize right awakening (they immediately attain anuttarā samyaksaṃbodhi), know the true nature of all dharmas (the mind's own nature), are endowed with the body of wisdom (accomplish the body of wisdom), and are not awakened by another." Question: As for observing in this way, what kind of observation is it? Answer: The text immediately preceding says: "Being fully endowed with and nurturing the mind of great compassion, fully discriminating sentient beings yet not abandoning sentient beings, nor abandoning quiescence, performing supreme deeds without seeking retribution, observing all dharmas as like an illusion, like a dream, like lightning, like an echo, like a phantom." The fifth fascicle of the Commentary says: The main questions are three: first, asking about cultivating pure conduct; second, accomplishing the stages; third, obtaining the fruit. That is, the sūtra says: "How, by what skillful means, does one cultivate pure conduct, become endowed with the path and stages of the bodhisattva's ten abodes, and swiftly attain supreme, equal bodhi?" Within the third [question's answer] there are two parts: first the Dharma, then the analogy, up to answering the third question, which has two parts: first repeating the preceding, second initiating the subsequent. Within initiating the subsequent there are two layers, showing small cause obtaining great fruit. Within that each has two parts: first stating, then explaining. In first stating, taking minor skillful means is the cause, and swiftly attaining, etc., is the fruit. In explaining why one swiftly attains great fruit from a minor cause, it explains that because one constantly delights in observing compassion and wisdom, emptiness and existence, etc., as non-dual dharmas, therefore one swiftly attains it, saying "this is possible." The rest is as cited in the extensive record.