華嚴經疏 1.15

1.15

頌中有十三頌半分二。初七頌半明義大。後六頌明說大。此二大義略作四門。一定名。二辨相。三明可說不可說。四釋文。初中所詮故所以故名之為義。深故廣故名之為大。謂義即大故名為義大。表義故顯境故名之為說。因於此說得彼義故。教從所詮亦名為大。此則大之說故名為說大　二辨相者。此十地中宗要有六。一所依果海如太虛空。二地智所詮十重法界如空中所盡之處。三根本地智能證法界如能依盡相。四諸地後得隨事起行悲智不住等。五諸地加行所起行解為趣地方便。六寄法顯成諸地差別。如第二地中。唯明十善為其正地。三地禪支餘地所寄如是知可。於此六中。前之三門合為義大。後之三門合為說大　三明可說不可說者。先就義大次約說大後辨雙融。義中有三義。一約果海。可以總標令人知有名為可說。不可指斥示人名不可說。二約證處。既此所證離相離名。還云此法不可說聞。以此遣言之言。當彼法故名為可說。有言斯遣故不名可說。三約本智。謂以遮詮令解故名可說。直詮不逮故不可說。攝論云。無分別智離五相。謂熟睡昏醉等。以直詮不到故。約遮詮以示彼法。二就法二說大中亦三。約後得智隨事行相可以言分。是則可說。是出世間故不可說。二約加行智。謂是意言觀故。是則可說。觀中行相言不至故名不可說。又諸法自相皆不可說法。諸共相皆是可說。此一門通一切法准之。三約所寄法可以寄。此表示令人解十地故名為可說。不可以此即為十地名不可說。三就雙融中。此上六中各說即無說無說即說無二俱融准思可見。又果海離緣故不可說。所證就緣是則可說。二所證非修故不可說。能證修起是則可說。三正證離相故不可說。後得帶相是則可說。四後得無分別故不可說。加行有意言故是則可說。五加行觀無分別故不可說。寄法表地是則可說。此上不可說皆各不異於可說。以真理普遍故。可說不異不可說。以緣修無性故。是故下文雖說一分義亦不少。故論云。如實滿足攝取故意在於此。思之可見　四釋文中。就義大七頌半中分五。初一頌半總顯地微。二有二頌別顯微相。三有一頌半舉例顯微。四有一頌半寄對彰微。五有一頌引喻辨微。就初中言諸佛聖主道。道者正出十地智。謂道是因義。修行此十地。能到諸佛聖主之處故云道也。論云。此偈依何義說。依智地故。解云。論主何故起此問答。以此頌中所明義理深玄微妙。似是佛果。恐人謬解。謂是佛果非關十地故起此問答。猶恐未悟。更重引彼前後經文。證成地智故。云上來所說等。微妙已下顯地智微妙言。微妙甚難解者。此中微妙是總句。難解者難知故。別中微有六種。一證微。如經聖主道故。二說時微。如經甚難解故。三離念微。如經非思量所得故。此顯自體無念非是意言比觀所得。四依止微。止如如經唯智行處故。此顯既非比智境。是誰能知證智行。故論釋中自證知者。釋智行義。謂內自證故名行。非謂遊故名行。依彼生者。釋行處義。謂此真如是一切依處。復是此智依生之處。是實諦義故名智者。此釋智義。謂內照實義故也。智中開出三智。一善解法者。是加行勝解故。二善寂滅者。是正體智令惑永滅證寂理故。三世間智隨聞明了知者。是後得智。隨聞上地勝進明了無錯謬故。以此三智俱堪趣地得為智者也。五清淨微。如經其性從本來寂然故。言自性離煩惱者。解寂滅義也。非先有深後時離者。解其性從本來義。六功德微。如經無滅故。謂寂用之功無住之德。言無滅者非一往滅。為不捨利弗益眾生故。言無生者。出世間故。如是此智不住涅槃世間中故。又釋於此六中准論。前三是二種微。謂說時證時。非思量等釋成。後三是四種甚微。經中略無第一觀行甚微故唯三耳。

Among the verses, there are thirteen and a half verses divided into two: the first seven and a half verses clarify the greatness of meaning, and the latter six verses clarify the greatness of expounding. These two meanings of greatness are briefly treated in four sections: first, establishing the names; second, distinguishing their characteristics; third, clarifying the expressible and inexpressible; fourth, explaining the text.

First, being what is expressed and the underlying reason, it is called "meaning"; being profound and vast, it is called "great"—meaning being identical with greatness, it is called "greatness of meaning". Expressing meaning and revealing the object, it is called "expounding"; because through this expounding that meaning is obtained, the teaching, following what is expressed, is also called "great". This is the expounding of the great, and hence is called "greatness of expounding".

Second, distinguishing characteristics: in these ten grounds, the essential tenets are six: first, the ocean of the fruit upon which [everything] relies, like great empty space; second, the ten folds of the dharmadhātu expressed by the wisdom of the grounds, like the demarcated areas within empty space; third, the fundamental wisdom of the grounds that can realize the dharmadhātu, like the characteristics of the reliant limit; fourth, the subsequent [wisdom] of the grounds initiating practices in accord with circumstances, with compassion and wisdom not abiding [in extremes], etc.; fifth, the practice and understanding generated by the preparatory practices of the grounds as expedients for approaching the grounds; sixth, borrowing phenomena to demonstrate and accomplish the differences among the grounds—just as in the second ground, only the ten virtues are explained as its proper ground, while in the third ground, the dhyāna-factors [are explained], and the other grounds borrow [other phenomena], which should be understood accordingly. Among these six, the first three sections together constitute the greatness of meaning, and the latter three sections together constitute the greatness of expounding.

Third, clarifying the expressible and the inexpressible: first with respect to the greatness of meaning, next regarding the greatness of expounding, and finally distinguishing mutual integration.
In meaning, there are three senses: first, regarding the ocean of the fruit, it can be generally designated to let people know it exists, which is called expressible; it cannot be pointed out directly to show to people, which is called inexpressible. Second, regarding the locus of realization: since this realization is free from marks and names, it is also said that this Dharma cannot be expounded or heard; by using these words that dismiss words to correspond to that Dharma, it is called expressible, yet because any words are dismissed, it is not called expressible. Third, regarding fundamental wisdom: causing understanding through apoha, it is called expressible; direct affirmative expression does not reach it, hence it is inexpressible. The Mahāyānasaṃgraha says: "Non-conceptual cognition is free from five marks, namely deep sleep, stupor and intoxication, etc." Because direct affirmative expression does not reach it, that Dharma is indicated through apoha.
Second, regarding the greatness of expounding, there are also three: first, regarding the pṛṣṭhalabdhajñāna, its active aspects in accord with circumstances can be differentiated by words, and thus are expressible; being supramundane, it is inexpressible. Second, regarding prayogajñāna: being mental-discourse contemplation, it is expressible; the active aspects within contemplation are not reached by words, hence called inexpressible. Furthermore, the svalakṣaṇa of all dharmas are inexpressible; all sāmānyalakṣaṇa of dharmas are expressible. This single principle applies comprehensively to all dharmas and should be deduced accordingly. Third, regarding the phenomena borrowed: they can be borrowed to express this so as to lead people to understand the ten grounds, hence called expressible; one cannot take these as being the ten grounds themselves, hence called inexpressible.
Third, regarding mutual integration: among the above six, in each case, the expounded is non-expounding and non-expounding is the expounded, the two being mutually integrated, which can be seen upon reflection. Furthermore, the ocean of the fruit is free from conditions, hence inexpressible; the realized locus is approached through conditions, and thus is expressible. Second, the realized locus is uncultivated, hence inexpressible; the realizing [wisdom] is arisen through cultivation, and thus is expressible. Third, direct realization is free from marks, hence inexpressible; subsequent [wisdom] bears marks, and thus is expressible. Fourth, subsequent [wisdom] is non-conceptual, hence inexpressible; preparatory practice has mental discourse, and thus is expressible. Fifth, preparatory contemplation is non-conceptual, hence inexpressible; borrowing phenomena to express the grounds is expressible. All these inexpressibles above are each not different from the expressible, because true principle is pervasive; the expressible is not different from the inexpressible, because conditioned cultivation lacks intrinsic nature. Therefore, although a single portion is expounded below, the meaning is not meager. Hence the Śāstra states: "The intention of truly and fully gathering [it] lies here." This can be seen upon reflection.

Fourth, explaining the text: within the seven and a half verses on the greatness of meaning, there are five sections: first, one and a half verses generally show the subtlety of the grounds; second, two verses specifically show the subtle characteristics; third, one and a half verses raise examples to show subtlety; fourth, one and a half verses rely on contrasts to reveal subtlety; fifth, one verse cites similes to distinguish subtlety.
In the first [section], the phrase "the path of the Buddhas, the Holy Lords": "path" directly denotes the wisdom of the ten grounds. That is, "path" means cause: practicing these ten grounds, one can reach the abode of the Buddhas, the Holy Lords, hence it is called "path". The Śāstra states: "Relying on what meaning is this verse spoken? Relying on the ground of wisdom." The explanation says: Why does the author of the Śāstra raise this question and answer? Because the doctrine and principle explained in this verse are deep, mysterious, and subtle, resembling the fruit of Buddhahood. Fearing that people might misunderstand, thinking it to be the fruit of Buddhahood and unrelated to the ten grounds, he raised this question and answer. Still fearing they might not understand, he further cited preceding and subsequent sūtra passages to verify and establish the wisdom of the grounds, saying "what was expounded above..." etc.
From "subtle" onward, it reveals the subtlety of the wisdom of the grounds. The phrase "subtle and extremely difficult to comprehend": here "subtle" is the general phrase; "difficult to comprehend" means difficult to know. Specifically, subtlety has six kinds:
First, subtlety of realization: as the sūtra says, "the path of the Holy Lords".
Second, subtlety of the time of exposition: as the sūtra says, "extremely difficult to comprehend".
Third, subtlety of freedom from thought: as the sūtra says, "not to be obtained through deliberation"; this reveals that its own essence is free from thought, not what can be obtained through mental discourse and inferential contemplation.
Fourth, subtlety of reliance: as the sūtra says, "only the domain of the wise"; this reveals that since it is not the realm of inferential cognition, who can know it? It is the domain of realizing wisdom. In the Śāstra's commentary, "known by self-realization" explains the meaning of "domain of wisdom": that is, internal self-realization is called "domain", not meaning wandering through is called "domain". "Generated relying on that" explains the meaning of "domain/locus": this tathatā is the locus of reliance of all things, and is also the locus relying upon which this wisdom is generated. "Because it is the true reality, it is called wise": this explains the meaning of "wise"; that is, internally illuminating the true reality. Within "wisdom", three cognitions are differentiated: 1. "those who skillfully understand dharmas" refers to the superior understanding of preparatory practice; 2. "those who are skillfully tranquil and extinguished" refers to the fundamental non-conceptual cognition permanently extinguishing afflictions and realizing tranquil principle; 3. "those whose worldly wisdom clearly knows in accord with what is heard" refers to the pṛṣṭhalabdhajñāna, which, in accord with hearing about the superior progress of higher grounds, knows clearly without error. Because these three cognitions are all capable of approaching the grounds, one can be "wise".
Fifth, subtlety of purity: as the sūtra says, "its nature is inherently serene from the beginning". The phrase "inherently free from afflictions" explains the meaning of serene extinction; "not previously having [afflictions] and later being free from them" explains the meaning of "its nature is inherently [serene] from the beginning".
Sixth, subtlety of merit: as the sūtra says, "without extinction"; that is, the function of tranquility and the merit of non-abiding. "Without extinction" means not an outright extinction, for the sake of not abandoning the benefit of sentient beings; "without arising" means being supramundane. Thus, this wisdom abides neither in nirvāṇa nor in the mundane world. Another interpretation: among these six, in accord with the Śāstra, the first three are two kinds of subtlety—namely, the time of exposition and the time of realization, with "not through deliberation" etc. explaining and establishing them; the latter three are four kinds of extreme subtlety—the sūtra omits the first extreme subtlety of contemplative practice, hence there are only three.