華嚴經疏 1.7.1

1.7.1

就第二正說中論為四分。 一起厭行分。 二厭行分。 三厭分。 四厭果分。 此地修禪厭伏煩惱名為厭地。 初入地心修起彼厭名為厭行。 趣地加行起彼厭行名起厭行分。 所起地初名厭行分。 正住地中修八禪等名為厭分。 地滿足故名厭果分。 又釋此四分。 如其次第。 即是加行道無間道解脫道勝進道可知。 就初分中三。 初結前起後。 二何等下正明十心。 三菩薩以是下結行入地。 就十心中。 初二一對。 一離過心。 謂依前淨戒起此深念趣禪淨心。 二位善心。 謂依自所住大乘之法堅心不動故名猛利。 次三一對。 於中初二離過後一造行。 離過中初一厭當來欲故名厭心。 二捨現在欲故名離欲心。 當來未起。 但可懸厭現在交捨論名不貪。 造行中謂不捨前地自分所修進起。 此地勝進之行故名不退心。 次三一對。 於中初一離過後二成善。 離過中謂此加行深伏三地所斷煩惱。 不令彼惑成。 於過患論釋云。 自地煩惱不能破壞名為堅心。 遠師釋前二地為自地。 辨師釋四禪四空為自地。 皆恐不當。 後二成善中。 初成善體。 後成善用。 體成故出入自在名明盛心。 謂淨之極也。 三摩跋提此云等至。 即入定之名後用成故。 受生自在。 雖生下地不失定用。 由此淳厚名為無足。 此二種心。 至下地滿中究竟成就。 下云。 於禪能入能出。 是明盛心成不隨禪解脫力生。 即此淳厚心也。 下論云。 彼淳厚心。 此處現成故。 末後二心為一對。 初一離過。 論名依彼生者。 依欲界生也。 以大智故。 煩惱不污故名勝心。 後一利生以大悲攝化。 不斷諸有故名大心。 加行分竟　第二厭行分中論分三。 初明厭離有為名護煩惱行。 二捨狹劣心名護小乘行。 三上求廣大名方便攝行。 又由善巧攝起入禪等行故。 名方便攝行。 就初中有二十句。 先十句明無常觀。 後十明無有救者。 約人顯失。 就初中先一句總謂如實相者。 有為之法理實無常故名實相。 論名命行不住者。 有為諸法相續名命。 遷流稱行。 即此不住名曰無常。 別中分二。 初云何此無常者。 問彼有為所無常法。 二何者是無常。 問彼法上無常之義。 前中經有六句。 於中初四約內正報。 後二約外依報。 前中一約苦無常者。 論釋依身轉時力生三苦者。 內報遷流名身轉時轉能生苦。 說轉為力。 苦由轉生故名為依。 又以其苦故。 性是無常二無我無常者。 論經無此謂。 過違緣而便損壽。 不自在故無我。 無我即無常也。 三不淨無常者。 依於飲食好惡之力。 令其形色不淨。 有增有損。 增損不定。 是無常也。 四不亦無常者。 論經名無常。 此乃以麁無常顯細無常。 謂依不護諸惡力者。 履嶮飡毒名為不護。 依此力故令身夭壽。 下二約依報中。 初約世界。 後約資財。 初中依世成力者。 由依成力有此滅壞故。 名敗壞無常。 後一由財無定主之力一處不住故。 名不可信相。 二何者是無常者。 明無常之義。 或以生滅流轉為無常義。 通大小乘如餘處說。 或以不生不滅為無常義。 此唯大乘如維摩說。 或說二種如此文。 或說三種。 一無物無常。 約遍計性。 二生滅無常。 約依他性。 三離不離無常。 約圓成性。 以在纏時名不離垢。 出障離時名為離垢。 約斯不定名為無常。 具如中邊論及佛性論等說。 上二並大乘終教說。 言少時無常者。 以念念生滅無暫時停故。 此中名不生不滅者。 謂不定生故速滅。 不定滅故還生。 是故約俱不定。 亦名不生滅也。 二自性不成實無常者。 謂三世中法無自性故。 不從前際中來名為不生。 不去至後際名為不轉。 現在不住。 此中三世約相續門說。 若約生滅門。 則應說當來名來。 過去稱去。 由有此二門故。 與餘處不相違也　第二無救者。

Regarding the second [part], the direct exposition, the Treatise divides it into four sections: first, the section on initiating revulsion practice; second, the section on revulsion practice; third, the section on revulsion; and fourth, the section on the fruit of revulsion. In this ground, one cultivates dhyāna to feel revulsion for and suppress the afflictions; hence it is called the 'Revulsion Ground'. When first entering the mind of the ground, cultivating to initiate that revulsion is called 'revulsion practice'. The prayoga leading to the ground, which initiates that revulsion practice, is called 'the section on initiating revulsion practice'. What is initiated at the beginning of the ground is called 'the section on revulsion practice'. Dwelling properly in the ground and cultivating the eight dhyānas and so forth is called 'the section on revulsion'. Because the ground is perfected, it is called 'the section on the fruit of revulsion'. Furthermore, explaining these four sections, in their proper sequence they are just the prayogamārga, ānantaryamārga, vimuktimārga, and viśeṣamārga, as can be understood. In the first section, there are three [parts]: first, summarizing the preceding and introducing what follows; second, directly explaining the ten minds from 'What are [the ten]...' onwards; third, summarizing the practice and entering the ground from 'A bodhisattva, with these...' onwards. Among the ten minds, the first two form a pair. The first is the mind free of faults: based on the preceding pure precepts, one gives rise to this profound mindfulness to advance toward the pure mind of dhyāna. The second is the mind of established goodness: relying on the Dharma of the Mahāyāna in which one dwells, the mind is firm and immovable; hence it is called 'fervent'. The next three form a pair. Among them, the first two are free of faults, and the latter one produces practice. In freedom from faults, the first feels revulsion toward future desires; hence it is called 'the revulsive mind'. The second renounces present desires; hence it is called 'the mind free from desire'. The future has not yet arisen, so one can only feel revulsion in advance; the present is relinquished face-to-face, which the Treatise calls 'non-greed'. In producing practice, not abandoning what has been cultivated in one's own portion of the preceding ground, one advances to initiate the practices of special progress for this ground; hence it is called 'the non-retrogressing mind'. The next three form a pair. Among them, the first is free of faults, and the latter two accomplish goodness. In freedom from faults, this prayoga profoundly suppresses the afflictions to be abandoned in the third ground, not allowing those defilements to become faults. The Treatise explains: 'The afflictions of one's own ground cannot destroy it; hence it is called the firm mind.' Master Huiyuan explained the preceding two grounds as 'one's own ground', and Master Bian explained the four dhyānas and four formless [attainments] as 'one's own ground'; both, I fear, are inappropriate. In the latter two accomplishing goodness, the first accomplishes the essence of goodness, and the latter accomplishes the function of goodness. Because the essence is accomplished, entering and emerging [from samādhi] are unhindered; this is called 'the brightly radiant mind', meaning the utmost of purity. Samāpatti is translated here as 'equipoise' (dengzhi); this is the name for entering meditative absorption. Because the function is accomplished later, taking rebirth is unhindered; even though reborn in lower grounds, one does not lose the function of meditative absorption. Due to this mellow solidity, it is called 'unsatisfied'. These two kinds of mind are completely and definitively perfected in the fulfillment of the ground below. Below it says: 'Being able to enter and emerge from dhyānas' is the accomplishment of the brightly radiant mind. 'Not taking rebirth through the power of dhyāna liberation' is this very mellow and solid mind. The Treatise below says: 'Because that mellow and solid mind is manifested and perfected here.' The final two minds form a pair. The first is free of faults, which the Treatise calls 'arising dependent on that'—that is, arising dependent on the desire realm. Because of great wisdom, it is not defiled by afflictions; hence it is called 'the supreme mind'. The latter one benefits sentient beings: gathering and transforming them through great compassion, it does not sever the realms of existence; hence it is called 'the great mind'. The prayoga section is finished. In the second, the section on revulsion practice, the Treatise divides it into three: first, explaining revulsion and detachment from the conditioned, called the practice of guarding against afflictions; second, abandoning the narrow and inferior mind, called the practice of guarding against the Hīnayāna; third, seeking the vast above, called the practice of gathering through expedient means. Furthermore, because one gathers and initiates practices such as entering dhyāna through skillfulness, it is called the practice of gathering through expedient means. In the first, there are twenty phrases: the first ten phrases explain the contemplation of impermanence, and the latter ten explain that there is no savior, showing faults in terms of persons. In the first [group of ten], first, a single phrase is general: 'the real characteristic' means that conditioned phenomena are truly impermanent in principle; hence it is called 'the real characteristic'. What the Treatise calls 'the activity of life does not abide': the continuity of conditioned phenomena is called 'life', and their flowing transition is called 'activity'; this very non-abiding is called 'impermanence'. In the specific [phrases], there are two parts: first, 'How is this impermanent?', which asks about those conditioned phenomena that are impermanent; second, 'What is impermanence?', which asks about the meaning of impermanence in those phenomena. In the former, the sūtra has six phrases: the first four pertain to internal, primary retribution, and the latter two pertain to external, environmental retribution. In the former [four], the first pertains to the impermanence of suffering. The Treatise explains: 'Depending on the power of the transformation of the body, three sufferings arise.' The flowing transition of internal retribution is called 'the time of the body's transformation'; the transformation can give rise to suffering, and the transformation is described as 'power'. Since suffering arises dependent on transformation, it is called 'depending on'. Moreover, because it is suffering, its nature is impermanent. Second, the impermanence of non-self: the Treatise's sūtra text lacks this, which means that exceeding adverse conditions impairs life; being without self-mastery, it is non-self; non-self is impermanence. Third, the impermanence of impurity: depending on the power of good or bad food and drink, it causes one's bodily form and complexion to become impure; there is increase and decrease, and increase and decrease are uncertain; this is impermanence. Fourth, the impermanence of not lasting: the Treatise's sūtra text calls it 'impermanence'; this uses coarse impermanence to reveal subtle impermanence. That is, 'depending on the power of not guarding against evils': treading on precipices or ingesting poison is called 'not guarding'; depending on this power, one's body meets premature death. In the latter two pertaining to environmental retribution, the first pertains to the world, and the latter pertains to wealth. In the first, 'depending on the power of the world's formation': because of depending on the power of formation, there is this destruction; hence it is called 'the impermanence of destruction and ruin'. In the latter, because of the power of wealth having no fixed owner and not abiding in one place, it is called 'the characteristic of being untrustworthy'. In the second, 'What is impermanence?', it clarifies the meaning of impermanence. Impermanence may be taken in the sense of arising, ceasing, and transmigration, which applies to both Mahāyāna and Hīnayāna, as explained elsewhere. Or impermanence may be taken in the sense of non-arising and non-ceasing, which belongs only to the Mahāyāna, as explained in the Vimalakīrti[-nirdeśa]. Or two kinds may be stated, as in this text. Or three kinds may be stated: first, the impermanence of non-existence, regarding the parikalpita-svabhāva; second, the impermanence of arising and ceasing, regarding the paratantra-svabhāva; third, the impermanence of separation and non-separation, regarding the pariniṣpanna-svabhāva: when entangled, it is called 'not separated from defilement'; when emerging from obstructions and separated, it is called 'separated from defilement'; regarding this variability, it is called impermanence. This is fully explained in the Madhyāntavibhāga-śāstra, the Buddha-Nature Treatise, and so forth. The above two [approaches] are both taught in the Mahāyāna definitive teaching. 'Short-duration impermanence': because arising and ceasing moment by moment do not pause for an instant. What is here called 'neither arising nor ceasing' means that because it does not definitely arise, it swiftly ceases, and because it does not definitely cease, it arises again; therefore, regarding both being indeterminate, it is also called 'neither arising nor ceasing'. Second, the impermanence of the lack of real establishment of self-nature: because phenomena across the three times lack self-nature, not coming from the prior limit is called 'non-arising'; not going to the posterior limit is called 'non-transitioning'; and it does not abide in the present. Here the three times are explained according to the gateway of continuity. If explained according to the gateway of arising and ceasing, one should say the future is called 'coming' and the past is called 'going'. Because these two gateways exist, it does not contradict other texts. Second, [those] without a savior.