華嚴經疏 1.20

1.20

自下第二明其說大。於中六頌分五。初一頌三句明所說分齊。二有三句彰已無過誡眾除失。三有一頌半顯其所說略而非廣。四有一頌勸眾敬聽彰已善說。五有一頌顯已得力為生物信。前中初一句是總言。是事雖為難者。是事謂牒前義大之事。雖者是不定之辭。謂此地法有其二分。果分雖不可說然因分可說故。論經云。我但說一分。謂因分於果為一分故。此二分義諸說不同。有說能詮之教為因分。所詮之義為果分。此說甚疎。有說地前因行為因分。地上證智為果分。此品豈說地前法邪。故知不然若約諸地加行等為因。正證為果。亦少分得。有說十地有二種門。一若約漸增之門名因分。十地是則可說。有分齊故。如月漸增可說差別。二若就圓滿時門名果分。十地是不可說。無分齊故。如月滿時無差別故。此二十地其體無別。但隨分滿假立二分。此亦未然。豈可未至。法雲則歡喜可說。待十圓滿方不可說。若前能起後為因。後依前起為果。亦少分可然。猶非文意。有說十地有二種義。一者教所安立十地法門。在聞者識上似義顯現名為因分。因此表彼離言義故。二者已詮證入十地正行離諸言教所安立相說名果分。由彼因分之所表故。是故因分可說果分不可說。此說少順文意。猶非正當。今釋有兩重。一此十地有二分。一就實十地。唯佛所知佛智所行名為果分。上論云。此智是誰證偈言佛所行故文。上文云。智起佛境界故。又上加分中言不思議佛法。又如鳥跡所依太空為果海等。二隨相十地菩薩所知菩薩所行名為因分。是則果分玄絕。當不可說。因分約機是則可說。此義通一部經中大意。問。若爾喜菩薩證智豈可說邪。答。教說修中滿足修等是也。二云十地有二分。一約妙智。正證智如境故。離相離言故。名果分則不可說。如彼鳥跡同於虛空不可說也。二約方便。寄法顯地差別。如下文初二三地寄同世間。四五六地同二乘等。又寄禪支道品。諸諦緣生以顯地別令眾因。此表解地義故名因分。如空中跡。約鳥說異名為因分。同空無別名為果分。一跡通二故為二分。問。約鳥約空跡皆離相。云何有說有不可說。答。跡雖離相就鳥得說。就鳥得說所說常離也。跡同虛空理不可說。所況地智准此可知。此釋局斯地品故。云雖為難即是一分也。此為總句。下有六句。別顯三大。初一句明因成就大。次有一句明因漸成就大。餘有四句明教說修成就大。釋此三大略作四門。一釋名者。悲願重心為起行。本名因成就。說大之中開出此故。名之為大。二聞思修等次第。能生出世證智故。名因漸成就。三實智證真指陳不到。假言寄顯故名教說修。問。此三俱是說大中出。何故前不名教說。又俱是因分中出。何故後一不名因邪。答。前二生後功能顯故。同得名因。體非玄妙故。不待言簡不稱教說。後一證智玄妙。濫同果分故。以言簡名教說修。二就處以定有二。先約假處寄顯因成。在地前種姓位。以彼種子因成就故。因漸寄在解行位。起聞思等行趣真證故。教說修寄在初地已上智證實故。二約實位。此三俱在地上。但諸地之前加行修中慈悲願等名為因成。聞思修等名為因漸。正證後得名教說修。三就文辨。定者下說分中諸地之內。皆有此三。何者且菩薩因何求此地智。有二所因。一為救眾生。二為求菩提。由上求菩提下救薩埵名為菩薩。故云慈悲願也。二既內有此因欲趣求諸地。有何漸次。謂修學三慧漸入諸地。此二同在加行智中。三加行既終必契真理。前二相麁直陳可得故。不別寄證智地體。不可直示故。寄別法用以顯表示。如二地正地中說十善等。三地正地中說四禪等。四地正地中說道品等。並是如此教說修攝。四釋文中。初句慈悲。是利他行。發願是自利行。釋此二文。如論應知。因漸成就者。如偈漸次具諸地故。謂三慧次第能生世出智。以是彼因故名具諸地也。教說修者有二滿足。修者聞思慧等。但能為彼出世智因不能滿彼。智地要出世淨心方能滿彼故。云智者所能及也。下明觀修。於中如是諸地行者。牒舉地行也。微妙甚難見者。明觀境非餘心所能見也。不可以心知者。不可以染心能知。論云。自心清淨可知。此中滿足修據根本智觀修。約後得智及緣觀內俱不可說。故名教說修也。

From here below, the second part clarifies the greatness of what is taught. Within it, six verses are divided into five parts: first, one verse and three lines clarify the limits and scope of what is taught; second, three lines manifest one's own freedom from fault and admonish the assembly to eliminate errors; third, one verse and a half show that what is taught is concise and not extensive; fourth, one verse urges the assembly to listen respectfully and demonstrates that he teaches well; fifth, one verse demonstrates that he has obtained [the Buddha's] power so as to generate faith in sentient beings. In the first part, the first line is general. "Though this matter is difficult": "this matter" refers back to the previously mentioned matter of great meaning. "Though" is a word indicating non-exclusivity; that is to say, the doctrine of these grounds has two parts: although the fruit-part is ineffable, the cause-part can nevertheless be taught. Therefore, the Śāstra and Sūtra say, "I will explain only a part," meaning that the cause-part is but one part in relation to the fruit. There are differing explanations regarding the meaning of these two parts: Some say that the teaching that expresses is the cause-part, and the meaning expressed is the fruit-part. This explanation is very superficial. Some say that causal practice prior to the grounds is the cause-part, and realized cognition on the grounds is the fruit-part. Does this chapter teach the dharmas prior to the grounds? Hence we know it is not so. If one understands the preparatory practices of the various grounds as the cause, and direct realization as the fruit, this is also partially acceptable. Some say that the ten grounds have two approaches: first, from the approach of gradual increase, they are called the cause-part; the ten grounds can then be spoken of because they have definite bounds—just as the moon's gradual waxing allows one to speak of differences; second, from the approach of the time of fulfillment, they are called the fruit-part; the ten grounds are then ineffable because they lack definite bounds—just as at the full moon there are no differences. These two [modes of the] ten grounds do not differ in their essence, but the two parts are conventionally established according to partiality or fulfillment. This, too, is not yet correct. For how could it be that before reaching the Cloud of Dharma [Ground], the Joyful [Ground] could be taught, yet one must wait until the completion of the tenth for them to become ineffable? If the preceding ground's ability to give rise to the subsequent is the cause, and the subsequent arising in reliance upon the preceding is the fruit, this is also partially plausible, yet it is still not the intention of the text. Some say that the ten grounds have two meanings: first, the teachings of the ten grounds established by the doctrine, appearing in the consciousness of the listener as an apparent object, are called the cause-part, because they rely on this to indicate that ineffable meaning; second, the genuine practices that have entered realization through what was expressed, free of all marks established by verbal teachings, are called the fruit-part, because they are indicated by that cause-part; therefore, the cause-part can be taught, while the fruit-part is ineffable. This explanation somewhat accords with the intention of the text, yet it is still not precisely correct. Now, the interpretation has two layers: First, these ten grounds have two parts: 1) In terms of the real ten grounds, known only to the Buddhas and the domain of the Buddha's cognition, they are called the fruit-part. The Śāstra above says: "By whom is this cognition realized? The verse says: it is the domain of the Buddhas"; and the preceding text says: "Because the arising of cognition is the domain of the Buddhas"; furthermore, the previous section on empowerment speaks of "inconceivable Buddha-dharmas"; and just as with bird tracks, the great space upon which they depend is the ocean of the fruit, and so forth. 2) In terms of the phenomenal ten grounds, known to bodhisattvas and the domain of bodhisattva practice, they are called the cause-part. Thus the fruit-part is profoundly transcendent and must be ineffable, whereas the cause-part is relative to the capacities [of beings] and can therefore be taught. This meaning applies broadly to the overall sense of the entire sūtra. Question: If so, can the realized cognition of the Bodhisattva of Joy be taught? Answer: Cultivation of fulfillment and the like within the cultivated practice taught by the doctrine are just that. Second, it is said that the ten grounds have two parts: 1) In terms of wonderful cognition, directly realizing cognition as conforming to its object, being free of marks and free of words, it is called the fruit-part and is therefore ineffable—just as those bird tracks are identical to empty space and ineffable. 2) In terms of skillful means, lodging in dharmas to manifest the distinctions of the grounds: as the subsequent text shows, the first, second, and third grounds correspond to worldly [states], the fourth, fifth, and sixth grounds correspond to the two vehicles, and so forth; furthermore, lodging in the factors of dhyāna, the factors of enlightenment, the truths, and dependent origination to reveal the distinctions of the grounds, so as to cause the assembly to understand the meaning of the grounds through these expressions—this is called the cause-part. Just as with tracks in the sky, distinguishing them with reference to the bird is called the cause-part, while their being identical to empty space without distinction is called the fruit-part. Because a single track pertains to both, there are two parts. Question: In terms of the bird and in terms of space, the tracks are both free of marks; why is there one that can be taught and one that is ineffable? Answer: Although the tracks are free of marks, they can be spoken of with reference to the bird; when spoken of with reference to the bird, what is spoken is always transcendent. The tracks being identical to empty space is in principle ineffable; what is illustrated by this regarding the cognition of the grounds should be understood by analogy. This interpretation is restricted to this chapter on the grounds. Therefore, saying "though it is difficult" refers to this single part. This is the general line. Below are six lines specifically revealing the three greatnesses: the first line clarifies the greatness of causal accomplishment; the next line clarifies the greatness of gradual causal accomplishment; the remaining four lines clarify the greatness of accomplishment through the cultivation of doctrinal teaching. To explain these three greatnesses, four gates are briefly established: 1. Explaining the names: compassionate vows with a profound mind serve as the basis for initiating practice, which is called causal accomplishment. Because this is unfolded within the greatness of what is taught, it is called "great." Second, the stages of hearing, contemplation, and cultivation are able to generate supramundane realized cognition; hence it is called gradual causal accomplishment. Third, real cognition realizing reality cannot be pointed out directly, but is manifested by lodging in conventional words; hence it is called the cultivation of doctrinal teaching. Question: All three arise from the greatness of what is taught; why are the first two not called doctrinal teaching? Furthermore, since all three arise within the cause-part, why is the last one not called a cause? Answer: Because the capacity of the first two to generate what follows is evident, both obtain the name "cause." Their essence is not deeply subtle; hence, without waiting for verbal selection, they are not called doctrinal teaching. The realized cognition of the latter is deeply subtle and could be mistaken for the fruit-part; hence, using words to qualify it, it is called cultivation of doctrinal teaching. 2. Determining by place has two aspects: First, regarding conventional place to lodge and manifest: causal accomplishment is in the stage of the lineage prior to the grounds, because of causal accomplishment of those seeds; gradual cause is lodged in the stage of understanding and practice, because one undertakes practices such as hearing and contemplation to advance toward genuine realization; cultivation of doctrinal teaching is lodged on the first ground and above, because cognition realizes the real. Second, regarding the actual stages: all three are on the grounds; however, among the preparatory cultivations prior to each ground, loving-kindness, compassion, and vows are called causal accomplishment; hearing, contemplation, and cultivation are called gradual cause; direct realization and subsequently attained [cognition] are called cultivation of doctrinal teaching. 3. Distinguishing according to the text: in the subsequent section of explanation, all the grounds contain these three. How so? For what reason do bodhisattvas seek this cognition of the grounds? There are two bases: first, to rescue sentient beings; second, to seek bodhi. Because they seek bodhi above and rescue sattvas below, they are called bodhisattvas; hence it speaks of loving-kindness, compassion, and vows. Second, having this internal cause and wishing to advance toward the grounds, what is the gradual progression? It means cultivating the three types of wisdom to gradually enter the grounds; these two together belong to preparatory cognition. Third, once preparatory practice is completed, it must accord with the true reality. The marks of the first two are coarse and can be stated directly; therefore, without lodging separately, the essence of the ground of realized cognition cannot be shown directly; hence it lodges in distinct dharmas to display and indicate it. For instance, in the actual second ground the ten wholesome actions are taught; in the actual third ground the four dhyānas are taught; in the actual fourth ground the factors of enlightenment are taught—all of these are subsumed under such cultivation of doctrinal teaching. 4. Explaining the text: In the first line, loving-kindness and compassion are altruistic practices; giving rise to vows is self-benefiting practice. The explanation of these two texts should be known from the Śāstra. As for "gradual causal accomplishment," as the verse states, "gradually possessing all the grounds," it means that the sequence of the three wisdoms is able to generate mundane and supramundane cognition; being the cause of those, it is called "possessing all the grounds." Cultivation of doctrinal teaching has two aspects: cultivation of fulfillment, in which wisdom of hearing and contemplation can only serve as the cause for that supramundane cognition but cannot fulfill it—for the ground of cognition requires a supramundane pure mind to fulfill it; hence it says, "that which the wise can attain." Below, it clarifies cultivation through contemplation. Therein, "such practice of the grounds" refers back to the practices of the grounds. "Subtle and very difficult to see" clarifies that the object of contemplation cannot be seen by other minds. "Cannot be known by the mind" means it cannot be known by a defiled mind. The Śāstra says: "Known when one's own mind is pure." Here, cultivation of fulfillment is based on the fundamental cognition, while cultivation through contemplation is based on the subsequently attained cognition; and since internally the object and contemplation are both ineffable, it is called the cultivation of doctrinal teaching.