華嚴一乘成佛妙義 1.5

1.5

第二行成佛。疏第三云：約行總不依位，自分勝進究竟即至佛果（云云）。章下卷云：由信成故是行佛，非位佛（云云）。問：若不依位，何諸文言寄十信滿攝後後位即成佛耶？答：凡行成佛可有二義，一約一乘當體德、二約寄門。故疏四云：若約圓教有二義，若依普賢自法一切皆無位，若約寄法則同終教。然信滿入位之際，通攝一切諸位皆在此中，無不具足。此則約行攝位故也。疏第三文約初義說，餘文約後義。就初義普賢當體德者，疏四云：以信滿成此賢首位故，同普賢等廣大三業該因及果，遍一切處、盡一切時，常作無邊法界大用。此為恒成，當相而論不依諸位。今約信門之中顯現，則屬信收。又上文云「或唯約普賢當體德辨，如〈普賢行品〉說。」案：〈普賢品〉有六十行，此即一行即一切行、一切行即一行，重重無盡，故不依彼位地漸次。故疏十六云：第二辨普賢行中，先明所治廣大有百千障，能治廣大有六十行。又以所障法界如帝網重重，令能障同所亦皆無盡。言自分勝進分者，疏第二卷云：然此分通說有七重：一約一行生熟分；二約二行，如施行已成，後修戒等；三約二利以分；四就行位，以得位為勝進。五約比證以分。六約二位，謂前位已成為自分，趣向後位為勝進。七就因果，因成自分，八果勝進。今此第七當普賢圓因成，趣性起妙果故。故疏文言該因及果。問：就後義，今信滿者要所也，通十信名。若第十信名為信滿？答：通十信名。何者？未入位前次第修習十信心，亦更一二三劫增修十心入初住位，名為滿心。故疏四云：若約終教，此信但是十住位之方便，自無別位。故《本業經》云「未上住前有此十心名字，謂一信心、二念心、三精進心、四慧心、五定心、六不退、七迴向心、八護心、九戒心、十願心。增修是心一劫二劫三劫乃得入初住中，心有十增成，名百法明門，名入習種性中。」故知無位，但是方便行也。問：其一二三劫者，萬劫內劫？若外劫耶？答：萬劫內劫。故《起信論疏》云：如《本業經》云「是信相菩薩於十千劫行十戒法，當入十信心，入初住位。」釋云：此中言入初住位者，謂十住初發心住位也。以至此位方得不退信心，是故亦名入十信心，非謂十解以前之十信也。意既言十千劫入初住位，不言十千餘，故知內劫。問：十信滿心、初發心住，有何差別？答：此無差別。故《起信論疏》云：非謂十解以前十信（云云）。又疏第四云：此約信終彼就住初，故無二也。問：若爾，十信終心成佛即位成佛，何名行成佛？答：此義望異，彼體不異。意不退階位即名為位，信心行義名為行也。問：終教三乘十信滿心現八相成佛，與此一乘信滿成佛有何差別？答：彼於此位示成佛時，於後諸位皆不自在，以未得故、但是當位暫起化故。此則不爾，於初位中起此用時，於後諸位並同時起，皆已得故、是實行故、該六位故。問：一乘三乘義如是別，何同信滿勝進分上起此用耶？答：為欲方便顯此一乘信滿成佛令易信受，故於彼教先作是說。問：就一乘門既一位中有一切位，及信滿心即得佛者，何須更說後位諸耶？答：後說諸位，即是初中之一切也。如初，後亦爾。問：若即具後，得初即得後者，亦可後亦具初，即不得後應亦不得初耶？答：實爾。但以得初時無不得後故，是故以得後位必得初位。問：何得初位後皆得耶？答：一乘當德，修一行中該法界行，修一切行亦該一行，此一即多等行，寄終教位相見之，隨得一位彼一切位一時皆得，自在無礙。問：何一乘行被一行中修一切行、一切行中亦修一行？答：觀一切法如幻如夢如電如響如化等故，一行即一切行等。故〈梵行品〉云「觀一切法如幻乃至如化，如是觀者以小方便疾得一切諸佛功德。乃至初發心時便成正覺」等。意且約初二喻，幻師述力，幻一巾而作大山及大小畜等種種形類，此一大山全一巾成，大小畜亦然。體既無二，彼相何異？故舉一小畜大山，舉體皆悉，所取如此。無明幻師述力，幻一法界作諸依他種種形類，一塵全是一法界成大山等。然故觀一塵為如幻，大山等諸法皆悉所攝。故隨舉一法，法界諸法皆悉所舉，故一行必一切行、一切行即是一行。故〈十忍品〉云（三十）「此菩薩深入諸法皆悉如幻觀緣起法，於一法中解眾多法、眾多法中解了一法（云云）。」又經云「或現須臾作百年，幻力自在悅世間。」如夢喻者，如人夢中見少年至老者住，然覺是剎那如夢。諸法亦復如是，故經云「處夢謂經年，覺乃須臾□。」故時雖無量，攝在一剎那，故知一念行即無量劫行。約時已然，餘處等亦然。一乘妙義，唯此留意。故得初位時，同時皆得。問：若得初位得一切位，何諸經論說諸位階降次第？答：以此經中安立諸位有二善巧：一約相就門，分位前後寄同三乘，引彼便故，是同教也；二約體就法，前後相入圓融自在異彼三乘，是別教也。但以不移門而恒相即，不壞相即而恒前後，是故二義融通不相違也。問：若此信等初門即一切者，何不信位初心即得，而說滿心等耶？答：若自別教則不依位成，今寄三乘終教位說，以彼教中信滿不退方得入位，今即寄彼得入位處，一時得此一切前後諸位行相。是故不於信初心說，以未得不退不成位相，但是行故。問：信滿不退方入位故說滿心者，應住位成佛，何名信滿？答：由信成故是行佛，非位佛也（上下卷文）。問：依何等文立此成佛？答：初發心菩薩彼一念功德等（云云），依此文立。故〈賢首品〉疏云：此是《起信論》三種發心中當最初信成就發心，故云初也。同下文初發心住及〈發心功德品〉，此約信終彼就住初，故無二也。又疏十八云：若以行攝位，即十信滿心成佛，如〈賢首品〉說。此之一轍非此圓教，餘處總無，正是一乘宗之□例。《起信論疏》云「信成就發心者，信在十住，兼取十信、十信位中修習信心成就，發決定心即入十住初心，名發心住，即十信行滿名信成就，進入十住之初，故云發心。」問：何此品發心約信終說？答：〈賢首品〉說十信行，故約信滿說。問：何此信滿菩薩行德深廣無邊？答：疏云：有四種難故，雖是初心，今此功德廣大無邊。一處難，謂於生死苦惱之處而能發心，此生德廣也。二時難，謂久已發心一向不動未足為難，今則反此，故生德多也。三境難，謂能求此無限菩提，以心從境故廣大也。四心難，謂若發心進退不定生德不廣，今則久，此廣大也。香象問答云：問：抄文云「約菩提心法門中得信法門至十千劫成佛者行佛，非位佛等者，此約一乘行佛成時道逕十千耶？為三乘行佛成時道耶？答：諸三乘教中十千劫中十信行滿，更示現一乘行佛滿之處耳，非三乘滿佛，亦非一乘行佛滿。但十千劫不動，此十千劫不可說不可說劫方行佛滿成。如是八萬劫等，乃至一劫二劫到等之義，例可知思也。」

Second is the attainment of Buddhahood according to practice. The third fascicle of the Commentary states: "In terms of practice, it relies not at all on stages; having reached the ultimate point in one's own share and the stage of superior advancement, one immediately reaches the fruit of Buddhahood" (and so forth). The lower fascicle of the Chapter states: "Because it is accomplished through faith, it is Buddhahood of practice, not Buddhahood of stages" (and so forth). Question: If it does not rely on stages, why do various texts say that lodging in the completion of the ten faiths and subsuming the subsequent stages is itself the attainment of Buddhahood? Answer: Generally, the attainment of Buddhahood according to practice can have two meanings: first, in terms of the virtue inherent in the One Vehicle's own substance; second, in terms of the lodged gateway. Hence, the fourth fascicle of the Commentary states: "In terms of the Perfect Teaching, there are two meanings: if relying on Samantabhadra's own dharma, all are devoid of stages; if relying on the lodged dharma, it is identical to the Final Teaching. However, at the juncture of the completion of faith entering the stages, universally subsuming all stages, they are all within this, with none unfulfilled. This is because practice subsumes stages." The text of the third fascicle of the Commentary is spoken in terms of the first meaning; the other texts are in terms of the latter meaning. Concerning Samantabhadra's inherent virtue in the first meaning, the fourth fascicle of the Commentary states: "Because the completion of faith accomplishes this Bhadraśrī stage, it is identical to Samantabhadra's vast three karmas, covering cause and fruit, pervading all places, exhausting all times, and constantly performing the boundless great functions of the dharmadhātu. This is constant accomplishment, and discussed according to its own characteristic, it does not rely on the various stages. Now, manifested within the gateway of faith, it is subsumed under faith." Furthermore, the preceding text says: "Or it is distinguished solely in terms of the inherent virtue of Samantabhadra, as spoken in the 'Chapter on the Practice of Samantabhadra'." Upon examination: The "Chapter on Samantabhadra" has sixty practices; this means that one practice is all practices, and all practices are one practice, layered and inexhaustible, and therefore it does not rely on the gradual sequence of those stages. Hence, the sixteenth fascicle of the Commentary states: "In the second part, distinguishing the practice of Samantabhadra, it first explains that the [obstacles] to be remedied are vast, having a hundred thousand hindrances, and the remedies are vast, having sixty practices. Furthermore, because the dharmadhātu obstructed [by them] is layered like Indra's net, it makes that which can obstruct identical to what is obstructed, both being inexhaustible." As for the words "one's own share and the stage of superior advancement," the second fascicle of the Commentary states: "However, speaking universally, these divisions have seven tiers: first, divided according to the raw and ripe states of a single practice; second, in terms of two practices, as when the practice of giving is accomplished, one subsequently cultivates morality and so on; third, divided according to the two benefits; fourth, in terms of stages of practice, taking the attainment of a stage as superior advancement; fifth, divided according to inference and direct realization; sixth, in terms of two stages, where the preceding stage being accomplished is one's own share, and progressing toward the subsequent stage is superior advancement; seventh, in terms of cause and fruit: the accomplishment of the cause is one's own share, and the fruit is superior advancement. Now, this seventh corresponds to the accomplishment of Samantabhadra's perfect cause, progressing toward the wondrous fruit of nature-origination." Hence, the text of the Commentary states, "covering cause and fruit." Question: Concerning the latter meaning, where is this completion of faith located? Does the name "ten faiths" apply universally, or is the tenth faith named the completion of faith? Answer: The name applies universally to the ten faiths. Why? Before entering the stages, one sequentially cultivates the minds of the ten faiths, and further for one, two, or three kalpas augmentatively cultivates the ten minds to enter the stage of the first abode; this is called the fulfilled mind. Hence, the fourth fascicle of the Commentary states: "In terms of the Final Teaching, this faith is merely the expedient means for the stage of the ten abodes, and has no separate stage of its own. Thus the Benye jing states: 'Before ascending to the abodes, there are the names of these ten minds: first, the mind of faith; second, the mind of mindfulness; third, the mind of diligence; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, non-retrogression; seventh, the mind of dedication; eighth, the mind of protection; ninth, the mind of morality; tenth, the mind of vows. Augmentatively cultivating these minds for one kalpa, two kalpas, or three kalpas, one then attains entry into the first abode; the mind has ten augmentative accomplishments, called the hundred dharma-illuminating gateways, and called entering the gotra of practice.' Therefore, we know there is no separate stage, but merely expedient practice." Question: Are those one, two, or three kalpas within the ten thousand kalpas, or are they external kalpas? Answer: They are kalpas within the ten thousand kalpas. Hence, the Commentary on the Awakening of Faith states: "As the Benye jing states: 'This bodhisattva of the marks of faith practices the ten dharma precepts for ten thousand kalpas, and will enter the ten minds of faith and enter the stage of the first abode.'" The explanation states: "Here, saying 'enters the stage of the first abode' refers to the stage of the abode of the initial arousal of the aspiration among the ten abodes. Because it is only upon reaching this stage that one attains the non-retrogressing mind of faith, it is therefore also called 'entering the ten minds of faith,' not referring to the ten faiths prior to the ten understandings." The intention is that since it says entering the stage of the first abode in ten thousand kalpas and does not say ten thousand and more, we know they are internal kalpas. Question: What is the difference between the fulfilled mind of the ten faiths and the abode of the initial arousal of the aspiration? Answer: There is no difference. Hence, the Commentary on the Awakening of Faith states: "It does not refer to the ten faiths prior to the ten understandings" (and so forth). Furthermore, the fourth fascicle of the Commentary states: "This is in terms of the culmination of faith, while that is with regard to the beginning of the abodes, and thus they are not two." Question: If so, when attaining Buddhahood at the culminating mind of the ten faiths is itself the attainment of Buddhahood according to stage, why is it called the attainment of Buddhahood according to practice? Answer: Their aspects are viewed differently, but their substance is not different. The intention is that the non-retrogressing rank of stage is named "stage," while the meaning of the practice of the mind of faith is named "practice." Question: When the fulfilled mind of the ten faiths in the Three Vehicles of the Final Teaching manifests the eight aspects of attaining Buddhahood, what is the difference between that and this attainment of Buddhahood upon the completion of faith in the One Vehicle? Answer: When they manifest the attainment of Buddhahood at this stage, they are not sovereign with respect to all subsequent stages because they have not yet attained them, and it is merely a provisional manifestation temporarily aroused at their current stage. Here, it is not so: when this function is aroused in the initial stage, it is aroused simultaneously in all subsequent stages, because all have already been attained, because it is real practice, and because it covers all six stages. Question: If the meanings of the One Vehicle and the Three Vehicles are distinct in this way, why do they both arouse this function upon the superior advancement part of the completion of faith? Answer: Desiring expediently to reveal this One Vehicle attainment of Buddhahood upon the completion of faith so that it may be easily believed and accepted, it was therefore first spoken in that way in that teaching. Question: Under the gateway of the One Vehicle, since all stages are present within one stage and one attains Buddhahood upon the fulfilled mind of faith, why is it necessary to further explain the subsequent stages? Answer: The subsequent stages explained are precisely the entirety within the initial [stage]. Just as with the initial, the subsequent are also like this. Question: If the subsequent are immediately complete, so that attaining the initial means attaining the subsequent, could it also be that the subsequent also complete the initial, so that not attaining the subsequent would mean one also ought not to attain the initial? Answer: It is indeed so. But because at the time of attaining the initial there is none who does not attain the subsequent, therefore by attaining the subsequent stage one necessarily attains the initial stage. Question: Why is it that upon attaining the initial stage, the subsequent are all attained? Answer: In the inherent virtue of the One Vehicle, cultivating within one practice covers the practices of the dharmadhātu, and cultivating all practices also covers one practice. When these practices of one-is-many and so forth are viewed by lodging them in the stages of the Final Teaching, following the attainment of one stage, all those stages are attained at once, sovereign and unhindered. Question: Why is it that in the practice of the One Vehicle, all practices are cultivated within one practice, and one practice is also cultivated within all practices? Answer: Because one contemplates all dharmas as like an illusion, like a dream, like lightning, like an echo, like a phantom, and so forth, one practice is itself all practices, and so on. Hence, the "Chapter on Pure Practice" states: "Contemplate all dharmas as like an illusion […] up to like a phantom; one who contemplates thus, with small expedient means, swiftly attains all the merits of all Buddhas […] even up to: at the very moment of initial arousal of the aspiration, one immediately accomplishes correct awakening," and so forth. The intention is, taking the first two analogies for the moment: by the power of his arts, an illusionist conjures a single scarf to make a great mountain, large and small beasts, and various other forms; this one great mountain is entirely formed of the single scarf, and the large and small beasts are also like this. Since the substance is not two, how could their characteristics be different? Therefore, when one small beast or a great mountain is raised, the entire substance is completely what is grasped, being like this. By the power of the arts of the illusionist of ignorance, the single dharmadhātu is conjured to make various paratantra forms; a single dust mote is entirely the single dharmadhātu forming great mountains and so on. Thus, contemplating a single dust mote as like an illusion, all dharmas such as great mountains are completely subsumed. Therefore, as any single dharma is raised, all dharmas of the dharmadhātu are completely raised; hence, one practice necessarily is all practices, and all practices are themselves one practice. Thus, the "Chapter on the Ten Forbearances" states (thirty): "This bodhisattva deeply enters into all dharmas as all being like illusions, contemplates the dharmas of dependent origination, understands manifold dharmas within a single dharma, and understands a single dharma within manifold dharmas" (and so forth). Furthermore, a sūtra states: "Or manifesting a moment to make a hundred years, the power of illusion is sovereign, delighting the world." As for the analogy of a dream: just as a person in a dream sees someone living from youth to old age, yet upon waking it was an instant, like a dream. All dharmas are also like this. Thus, a sūtra states: "Dwelling in a dream, one thinks years have passed; waking, it was but an instant […]." Therefore, though time is measureless, it is subsumed in a single instant; hence, we know that practice in a single thought-moment is practice of measureless kalpas. This being so in terms of time, it is also so in other regards, such as space. In the wondrous meaning of the One Vehicle, one should direct one's attention solely to this. Therefore, when the initial stage is attained, all are attained simultaneously. Question: If attaining the initial stage means attaining all stages, why do various sūtras and treatises explain the gradual sequence of the stages' descending order? Answer: Because the establishment of the various stages in this sūtra has two skillful means: first, in terms of characteristics and with regard to the gateway, the sequence of the stages is differentiated, lodged to be identical with the Three Vehicles, for the sake of easily leading them; this is the Shared Teaching. Second, in terms of substance and with regard to the dharma, the preceding and succeeding mutually interpenetrate, perfectly interfused and sovereign, distinct from those Three Vehicles; this is the Distinct Teaching. It is only because without shifting the gateway they are constantly mutually identical, and without destroying mutual identity there are constantly preceding and succeeding, that the two meanings are interfused and not in conflict. Question: If the initial gateway of this faith and so forth is itself all, why is it not attained at the initial mind of the stage of faith, but spoken of at the fulfilled mind and so forth? Answer: According to the Distinct Teaching itself, accomplishment does not rely on stages. Now it is spoken by lodging in the stages of the Final Teaching of the Three Vehicles: because in that teaching, only upon the completion of faith without retrogression does one manage to enter the stages, now, precisely lodging in the place where one manages to enter the stages in that [teaching], one simultaneously attains the practice-characteristics of all these preceding and succeeding stages. Therefore, it is not spoken of at the initial mind of faith, because not yet having attained non-retrogression, it does not constitute the characteristics of a stage, being merely practice. Question: If, because one enters the stages only upon the completion of faith without retrogression, the fulfilled mind is spoken of, then one ought to attain Buddhahood at the stage of abode; why is it called the completion of faith? Answer: Because it is accomplished through faith, it is Buddhahood of practice, not Buddhahood of stages (text of the upper and lower fascicles). Question: Relying on which text is this attainment of Buddhahood established? Answer: It is established relying on this text: "The merit of that single thought-moment of a bodhisattva of initial arousal of the aspiration," and so forth. Hence, the Commentary on the "Chapter on Bhadraśrī" states: "Among the three kinds of arousal of the aspiration in the Awakening of Faith, this corresponds to the very first, the arousal of the aspiration upon the fulfillment of faith; hence it says 'initial.' It is identical to the abode of the initial arousal of the aspiration and the 'Chapter on the Merits of the Arousal of the Aspiration' below; this is in terms of the culmination of faith, while that is with regard to the beginning of the abodes, and thus they are not two." Furthermore, the eighteenth fascicle of the Commentary states: "If practice subsumes stages, then attainment of Buddhahood occurs at the fulfilled mind of the ten faiths, as spoken in the 'Chapter on Bhadraśrī.' This single track does not exist anywhere else outside this Perfect Teaching; it is truly the […] precedent of the One Vehicle tradition." The Commentary on the Awakening of Faith states: "Regarding arousal of the aspiration upon the fulfillment of faith: faith resides in the ten abodes, additionally taking the ten faiths; cultivating the mind of faith within the stage of the ten faiths to fulfillment, one arouses the resolute mind and immediately enters the initial mind of the ten abodes, called the abode of the arousal of the aspiration; that is, the practices of the ten faiths being fulfilled is called the fulfillment of faith, and advancing into the beginning of the ten abodes, it is therefore called the arousal of the aspiration." Question: Why does the arousal of the aspiration in this chapter speak in terms of the culmination of faith? Answer: The "Chapter on Bhadraśrī" explains the practices of the ten faiths, and is therefore spoken in terms of the completion of faith. Question: Why are the practice-virtues of this bodhisattva of completed faith profoundly vast and boundless? Answer: The Commentary states: "Because of four kinds of difficulties, although this is the initial mind, this merit is vast and boundless. First is difficulty of place: namely, being able to arouse the aspiration in the place of the suffering and distress of saṃsāra; this generates vast virtue. Second is difficulty of time: namely, having aroused the aspiration long ago and remaining steadfastly unmoved is not yet considered difficult, but now it is the reverse of this, hence it generates much virtue. Third is difficulty of object: namely, being able to seek this limitless bodhi; since the mind follows the object, it is vast. Fourth is difficulty of mind: namely, if in arousing the aspiration one advances and retreats uncertainly, the virtue generated is not vast; now, remaining long [in it], this is vast." In the Questions and Answers of Xiangxiang, it is asked: "The excerpted text says: 'In terms of the dharma-gateway of the bodhi-mind, attaining the dharma-gateway of faith and attaining Buddhahood up to ten thousand kalpas is the Buddha of practice, not the Buddha of stages, and so forth. In terms of the time when the Buddha of practice in the One Vehicle is accomplished, does the path take ten thousand [kalpas]? Or is it the path when the Buddha of practice in the Three Vehicles is accomplished?' Answer: 'In the teachings of the various Three Vehicles, the practices of the ten faiths are fulfilled in ten thousand kalpas, merely manifesting the place where the Buddha of practice in the One Vehicle is fulfilled; it is not the fulfilled Buddha of the Three Vehicles, nor is it the fulfillment of the Buddha of practice in the One Vehicle. But unmoved for ten thousand kalpas, only after these ten thousand kalpas of ineffable-ineffable kalpas is the Buddha of practice fulfilled and accomplished. The meanings of eighty thousand kalpas and so forth, even up to reaching it in one kalpa or two kalpas, can be known and understood by analogy.'"