華嚴經疏 1.25.2

1.25.2

唯此二愚亦通種子。 又案此中二愚或分為三。 謂惑業報。 或分為四。 加彼麁重。 或分為五。 謂或中分二障故。 此等並是此中所除。 汎論斷義有其三種。 一自性斷。 謂諸煩惱及相應心心所不善有覆無記諸染污法見修道生惑種永斷。 此中心王遍行別境性非染污非可斷法。 而煩惱俱名相應。 得斷煩惱故說名斷。 二種縛斷。 謂有漏善無覆無記通色心等非正違道性非可斷。 由斷六識緣彼煩惱故說為斷。 三不生斷。 謂此見道斷見惑已捨外道方所依身無。 即無想定及無想報並永不生。 又招三惡道總報惡業。 皆非擇滅。 亦名不生。 三惡道報無根二根。 欝單越等亦皆不生畜生餓鬼別報。 善業所依果無亦不生也。 此上且約初教說之。 若約終教。 初地亦捨三界分段及惑業苦也。 地上唯斷彼所知障及變易報。 其煩惱障地前漸伏。 初地斷盡。 所知障地前亦伏。 初地斷一分。 餘在諸地各斷一分。 佛地方盡。 此如梁論及寶性等論說。 四所證者。 謂法界真如遍行之義。 唯識論云。 遍行真如。 謂此真如二空所顯。 無有一法而不在故。 解云。 行謂有為諸行。 我法二空所顯真如。 遍於一切有為諸行故名遍行。 梁攝論中名為遍滿。 遍滿一切有為行故。 世親攝論第七云。 無有少法非無我故名遍行。 無性攝論第七亦云。 無有少法非是空故名為遍行。 理實二空通餘九地。 以初位創證故以為名。 五所成行者。 略有四種。 一約增勝修成施行。 二約所成起十六願。 三約修成。 謂信等十行。 四約實行。 謂十度等行。 無不皆修餘所修行。 釋文自顯。 六所得果者。 略有四種。 一得當地滿時調柔等四果如下應知。 二得檀行所成大財等果。 三依攝論通達障空義得一切障滅果。 四通論得唯識三性三無性理智。 及奢摩他毘鉢舍那等果。 餘如文說。 七釋文者。 就此地中文別有二。 初長行後偈頌。 前中有四。 一始住地分。 二地釋名分。 三安住地分。 四校量勝分。 就初分中論分為四。 一依何身者。 謂厚集善根為所依身。 二為何義者。 為求佛果。 三以何因者。 以大悲為因。 四有何相者。 過凡得聖為相。 此四各有十門。 別辨名為創住菩薩初地。 又此四義。 與瑜伽四十八住品中極喜住內菩薩發心有其四相。 文同語少別。 會意可知。 彼云。 一何相菩薩發心。 二發心何所緣慮。 三發心何狀何相。 四發心有何勝利。 彼論依此經文作彼略釋不具。 初依何身中有三。 初結前總告。 二正顯行相。 三如是眾生下結行入位。 正顯行中初句是總。 謂一大僧祇積集勝善故名厚集。 若有眾生者。 是此初入地眾生。 非是地前。 有人制此十句。 屬地前發心方。 入初地者此不順文。 豈可地前屬初地攝。 以此文說初地不說地前故。 應知此是初住地處說。 此所依善根行相別辨中。 此集有九種。 一行集。 善作眷屬持戒者。 以慧為主。 戒隨助伴故云眷屬。 如經修諸善行故。 謂三聚非一故云諸善行也。 二定集。 謂定助智道名為善作眷屬三昧。 如經善集助道法故。 三親近集。 謂親近諸佛供養恭敬習聞慧智。 如經供養諸佛故。 四聚集。 謂思慧智善能思量積集諸度故云聚也。 如經集諸清白法故。 謂六度治垢故云清白也。 五護集。 謂修慧之行上順善友故為攝護。 出世真證修能趣入故名修行實證。 行實證故。 為彼善友教授攝護故。 云善知識所護。 六廣集。 謂廣於一切眾生。 以慇至深心作利益故。 七信心集。 謂決定信樂求大法故。 八現集。 謂隨所集善多向益生故云心多向慈悲。 於中慈念依苦苦壞苦者。 以慈行麁故。 悲依行苦者。 明是細故。 問。 上文云。 慈與樂悲拔苦。 何故與此不同邪。 答。 此二有通有別。 別如前辨。

[they are] only these two delusions, and they also encompass seeds. Furthermore, according to this, the two delusions may be divided into three, namely affliction, karma, and retribution; or divided into four by adding coarseness; or divided into five, that is, by dividing the afflictions into the two obscurations. All of these are what is eliminated here. Generally discussing the meaning of abandonment, there are three kinds: First is abandonment by essential nature: the seeds of delusion arising in the paths of seeing and cultivation—consisting of all afflictions and their associated mental states, unwholesome, and obstructed morally neutral defiled dharmas—are eternally abandoned. Here, the primary minds, the omnipresent mental factors, and the particular mental factors are by nature not defiled and are not dharmas to be abandoned; yet because they are conjoined with afflictions, they are called 'associated', and since the abandonment of the afflictions is attained, they are said to be 'abandoned'. Second is abandonment by bondage of seeds: contaminated wholesome and unobstructed morally neutral [dharmas], extending to form, mind, and so forth, are not directly contrary to the Path and by nature are not to be abandoned; but because the afflictions of the six consciousnesses that take them as objects are abandoned, they are said to be 'abandoned'. Third is abandonment by non-arising: through this path of seeing abandoning the delusions of seeing, having shed the support of the bodies of non-Buddhists, [non-Buddhist attainments] cease to exist, so that the non-conceptual attainment and the retribution of non-conception eternally do not arise. Furthermore, the unwholesome karma that brings about the general retribution of the three evil destinies all becomes non-analytical cessation, and is also called 'non-arising'. The retributions of the three evil destinies, being devoid of sense-faculties or having two faculties, [rebirth in] Uttarakuru, and so forth, also all do not arise; and as the fruits supported by wholesome karma for the specific retributions of animals and hungry ghosts cease to exist, they also do not arise. The above is explained provisionally according to the initial teaching. If explained according to the final teaching, the first ground also abandons the three realms, segmented [samsāra], and the suffering of afflictions and karma. On the grounds, one abandons only the obscuration of the knowable and transformational retribution. The affliction obscuration is gradually subdued prior to the grounds and is completely severed at the first ground. The obscuration of the knowable is also subdued prior to the grounds; one portion is severed at the first ground, and the remainder is severed one portion at each of the subsequent grounds, being completely exhausted only at the Buddha ground. This is as explained in the Liang translation of the [Mahāyāna]saṃgraha, the Ratnagotravibhāga, and other treatises. Fourth, as for what is realized: this refers to the meaning of the omnipresence of the tathatā of the dharmadhātu. The Vijñaptimātratāsiddhi says: 'Omnipresent tathatā refers to this tathatā being revealed by the two emptynesses, there being no phenomenon in which it is not present.' Explanation: 'Processes' (saṃskāra) refers to conditioned formations. The tathatā revealed by the two emptynesses of self and phenomena is omnipresent throughout all conditioned formations; hence it is called 'omnipresent'. In the Liang translation of the Mahāyānasaṃgraha, it is called 'pervading all', because it pervades all conditioned formations. The seventh fascicle of Vasubandhu's Mahāyānasaṃgraha[-bhāṣya] says: 'Because there is not the slightest dharma that is not non-self, it is called omnipresent.' The seventh fascicle of Asvabhāva's Mahāyānasaṃgraha[-upanibandhana] also says: 'Because there is not the slightest dharma that is not empty, it is called omnipresent.' In truth, the two emptynesses extend to the other nine grounds; but because it is newly realized in the initial stage, it is named after it. Fifth, as for the practices accomplished: there are briefly four kinds: 1. In terms of predominant cultivation, accomplishing the practice of giving; 2. In terms of what is accomplished, giving rise to the sixteen vows; 3. In terms of what is cultivated and accomplished, namely the ten practices such as faith; 4. In terms of actual practice, namely practices such as the ten pāramitās, there being none that are not cultivated. The rest of the practices cultivated are clear in the text of the commentary itself. Sixth, as for the fruits attained: there are briefly four kinds: 1. Attaining the four fruits such as pliancy upon the fulfillment of that ground, as should be known below; 2. Attaining the fruits such as great wealth accomplished by the practice of giving; 3. According to the Mahāyānasaṃgraha, by penetrating the meaning of the emptiness of obscurations, attaining the fruit of the cessation of all obscurations; 4. Generally speaking, attaining the realization and wisdom regarding the three natures and three non-natures of Vijñaptimātra, as well as fruits such as śamatha and vipaśyanā, etc., with the remainder as explained in the text. Seventh, as for explaining the text: within the text on this ground, there are two distinct parts: first the prose, and later the verses. The former contains four sections: 1. The section on initially abiding in the ground; 2. The section on explaining the name of the ground; 3. The section on securely abiding in the ground; 4. The section on assessing superiority. In the first section, the treatise divides it into four: 1. On what body does one rely? That is, one takes the thick accumulation of wholesome roots as the supportive body. 2. For what purpose? In order to seek the fruit of buddhahood. 3. By what cause? Taking great compassion as the cause. 4. With what characteristics? Transcending the ordinary and attaining the noble as the characteristic. Each of these four has ten aspects, distinctively analyzed, called the bodhisattva initially abiding in the first ground. Furthermore, these four meanings correspond to the four characteristics of the bodhisattva's aspiration within the abiding of supreme joy in the Chapter on Abidings in the forty-eighth fascicle of the Yogācārabhūmi; the text is identical while the wording differs slightly, which may be understood by grasping the intent. That text says: '1. With what characteristics does a bodhisattva generate the aspiration? 2. Taking what as the cognitive object does one generate the aspiration? 3. What is the form and characteristic of the aspiration? 4. What supreme benefits does the aspiration possess?' That treatise, relying on this sūtra text, provides that brief explanation without completeness. Within 'First, on what body does one rely', there are three parts: first, concluding the preceding to address the assembly generally; second, directly revealing the characteristics of practice; third, from 'such sentient beings' onward, concluding the practice to enter the stage. In directly revealing the practice, the first phrase is general: accumulating superior wholesome [qualities] over an entire asaṃkhyeya kalpa is called 'thickly accumulated'. 'If there are sentient beings' refers to these sentient beings who newly enter the ground, not those prior to the grounds. Some attribute these ten phrases to the generation of aspiration prior to the grounds before entering the first ground; this does not accord with the text. How could what is prior to the grounds be subsumed under the first ground? Because this text speaks of the first ground and not prior to the grounds, one should know that this is spoken concerning the place of initially abiding in the ground. In distinguishing the characteristics of the wholesome roots relied upon here, this accumulation has nine kinds: 1. Accumulation of practice: 'well acting as an associate, observing the precepts' means taking wisdom as primary and precepts as its accompanying companion, hence called 'associate'. As the sūtra says: 'because of cultivating all wholesome practices'—meaning that the three collections of precepts are not merely one, it says 'all wholesome practices'. 2. Accumulation of concentration: concentration assisting the path of wisdom is called 'samādhi well acting as an associate'. As the sūtra says: 'because of well accumulating the dharmas that assist the path'. 3. Accumulation of closeness: drawing close to the buddhas, making offerings, paying respect, and cultivating the wisdom born of hearing. As the sūtra says: 'because of making offerings to all buddhas'. 4. Accumulation of gathering: the wisdom born of contemplation is well able to deliberate upon and gather the pāramitās, hence called 'gathering'. As the sūtra says: 'because of gathering all pure dharmas'—meaning that the six pāramitās cure defilements, hence called 'pure'. 5. Accumulation of protection: the practice of wisdom born of cultivation above accords with good friends, and thus is gathered and protected; noble genuine realization cultivated is able to be entered, hence called 'cultivating actual realization'; because of practicing actual realization, one is instructed and protected by those good friends; hence it says 'protected by good spiritual friends'. 6. Broad accumulation: broadly for all sentient beings, bringing about benefit with earnest and deep mind. 7. Accumulation of faithful mind: resolutely having faith and joy, seeking the great Dharma. 8. Manifest accumulation: in accordance with the good accumulated, mostly turning toward benefiting sentient beings, hence it says 'the mind mostly turns toward kindness and compassion'. Therein, kindness is directed toward the suffering of suffering and the suffering of change, because the practice of kindness is coarse; compassion is directed toward the suffering of conditioned existence, making it clear that it is subtle. Question: The earlier text states that kindness bestows joy and compassion relieves suffering; why is it not the same as this? Answer: These two have both common and distinct aspects; the distinct is as distinguished before.