---
title: "大方廣佛華嚴經疏 · 8"
description: "大方廣佛華嚴經疏是唐代高僧澄觀為八十卷本華嚴經所作的權威注疏。澄觀被尊為華嚴四祖之一，此疏成於中唐時期，旨在闡發華嚴奧義，系統詮釋經中法界緣起、四法界、十玄門等核心教理。全疏結構嚴謹，內容廣博，融合諸宗思想，深入闡釋一真法界與事事無礙的圓融境界。此疏被譽為華嚴宗最重要的注疏之一，對中國佛教哲學體系建構影響深遠，是研習華嚴經論的必讀典籍，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcywa4nc04l6lb04mrta28by"
---

## 大方廣佛華嚴經疏卷第三十八

> Commentary on the Flower Adornment Sutra, Volume 38

唐清涼山大華嚴寺沙門澄觀撰

> Composed by Monk Chengguan of the Great Huayan Temple on Mount Qingliang, Tang Dynasty

大文第四彼果分中，即攝無盡行，離障成德窮盡生界，為利樂故。果有二種：一離障果，從護煩惱生；二成德果，從護小乘生。前中又二：一煩惱染生遠離果，此離惑障；二業染生遠離果，此離業障。皆言生者，煩惱染等猶如生食，今是寄位出世之首，能離彼生。今初離惑先舉所離，後「於如是」下結成能離。就所離中，所起執著出沒是此總相，餘皆是別。總中執著，是前地中解法慢也。論云「我知大知」者，我知謂執我能知，大知謂執所知大法。出沒者，是前地中正受慢也。出者，三昧起義故，謂修起彼定。沒者，三昧滅義故，謂定所除。今計我能修此定，此定即我所修，故論云「我修我所修」。已釋總句。別有五種：一本、二起、三行、四護、五過。本即所有身見至蘊界處，於中身見為總，我等為別。別中，我人等四為人我慢，蘊界處三是法我慢。而云本者，有二義故：一以此我為解法、正受二慢之本；二者身見復為二我及六十二見之本。有此差別。此中身見，若約實位，準《唯識論》，此地斷第六識中俱生身見及所起過，由得出世道品治故，以分別起者初地斷故，是以《瑜伽》名為微細薩迦耶見。若約寄位，準《仁王經》四地名須陀洹位，以寄出世之首故，則亦得斷分別身見。二思惟者明起，謂不正思惟而起慢故。三觀察者明行，謂心行緣中多觀所得，若法若定求覓勝相令他知故。四「治故」下三句明護治者，數數觀察修治所見我所者，起於我想，取彼勝相屬我己故。財物者，如畜財者受用護持故。以上三事，防護自己所得。五著處者明過，謂心堅安處法定二事故。五中前三起慢方便，後二隨助慢心。上總及顯相正是所起。後結離中，由得道品正助方便，無不離也。第二「此菩薩」下明離業染。上修道品正離煩惱，煩惱既去業亦隨亡，亡不善業而修善業。文中先亡惡、後進善。惡有二義故不應作：一佛所不讚者，尊敬佛故不為；二煩惱染者，畏惡名故不作，惡名則違利生道故。進善有二義，反此可知。又不作煩惱所染，異凡夫業作；順菩薩道業，則異二乘。

> The fourth major section, on the Fruit, encompasses the practice of boundless conduct, transcending obstacles and perfecting virtues to fully benefit all living beings. The fruit is of two kinds: first, the fruit of transcending obstacles, which arises from guarding against afflictions; second, the fruit of perfecting virtues, which arises from guarding against the lesser vehicle. Within the first, there are two further divisions: first, the fruit of distancing oneself from the arising of afflictive defilements—this transcends the obstacle of delusion; second, the fruit of distancing oneself from the arising of karmic defilements—this transcends the obstacle of karma. The term "arising" is used because afflictive defilements are like raw food; now, at the initial stage of transcending the world, one is able to distance oneself from that arising. First, regarding transcending delusion: first, the object to be transcended is presented; then, beginning with "regarding these," the ability to transcend is established. Within the object to be transcended, the arising of attachment and its fluctuations constitute the general characteristic, while the rest are specific aspects. In the general characteristic, "attachment" refers to the conceit of understanding from the previous stage. The treatise says, "I know, great knowing": "I know" means clinging to the idea that "I" can know; "great knowing" means clinging to the idea that the known is a great dharma. "Fluctuations" refers to the conceit of correct reception from the previous stage. "Emerging" means the arising of samādhi, hence cultivating and giving rise to that concentration. "Submerging" means the cessation of samādhi, hence what is eliminated by concentration. Now, one conceives, "I can cultivate this concentration; this concentration is what I cultivate." Therefore, the treatise says, "I cultivate what I cultivate." This explains the general statement. There are five specific aspects: basis, arising, activity, guarding, and fault. The basis refers to all views of self pertaining to the aggregates, sense bases, and elements. Among these, the view of self is the general aspect, while notions of "I" and "mine" are the specific aspects. Within the specific aspects, the four notions of self, person, etc., pertain to the conceit of a personal self, while the three notions of aggregates, sense bases, and elements pertain to the conceit of a dharma self. They are called the "basis" for two reasons: first, this self is the basis for the two conceits of understanding and correct reception; second, the view of self is also the basis for the two kinds of self and the sixty-two views. These are the distinctions. Regarding this view of self: if considered according to the actual stage, following the \*Consciousness-Only Treatise\*, at this stage one severs the innate view of self associated with the sixth consciousness and the faults arising from it, because one attains the path factors of transcending the world. Since the discursively arisen view is severed at the first stage, the \*Yogācārabhūmi\* calls it the subtle view of self. If considered according to the provisional stage, following the \*Benevolent King Sutra\*, the fourth stage corresponds to the stage of stream-enterer, because it marks the beginning of transcending the world; thus, one also severs the discursively arisen view of self. Second, "mental fabrication" clarifies the arising: it means improper mental fabrication gives rise to conceit. Third, "observation" clarifies the activity: it means the mind, engaged in its objects, extensively observes what is attained, whether dharma or concentration, seeking superior characteristics to make others aware. Fourth, beginning with "due to cultivation," three phrases clarify guarding: "cultivation" means repeatedly observing and refining what is seen; "mine" means giving rise to the notion of self, appropriating those superior characteristics as belonging to oneself; "possessions" means, like one who hoards wealth, enjoying, guarding, and maintaining them. Through these three matters, one guards one's own attainments. Fifth, "place of attachment" clarifies the fault: it means the mind firmly settles in the two matters of dharma and concentration. Among these five, the first three are the means for giving rise to conceit; the latter two assist the conceited mind. The above general and specific aspects are precisely what arises. Later, in establishing transcendence, because one attains the path factors and their supporting means, there is nothing not transcended. Second, beginning with "this bodhisattva," clarifies transcending karmic defilements. Above, cultivating the path factors directly transcends afflictions; once afflictions are gone, karma also naturally ceases—ceasing unwholesome karma and cultivating wholesome karma. In the text, first unwholesome karma ceases, then wholesome karma advances. Unwholesome karma is not to be done for two reasons: first, it is not praised by the Buddha—out of reverence for the Buddha, one does not do it; second, it is defiled by afflictions—out of fear of a bad reputation, one does not do it, for a bad reputation contradicts the path of benefiting beings. Advancing wholesome karma has two reasons, the opposite of these, which can be understood. Furthermore, not doing what is defiled by afflictions differs from the actions of ordinary beings; doing actions in accord with the bodhisattva path differs from those of the two vehicles.

第二成德果中有四：一於勝功德生增上心欲果、二彼說法尊中起報恩心果、三彼方便行中發勤精進果、四彼增上欲本心界滿足果。此之四果，前三從前生，後一復從此三果生。前中，初二護小心果，後一護小行果。前中初果者，由本欲上求下救，今更為物轉轉上求，故云增上。文中二：初牒前修因、後「如是而得」下顯所得果。今初，即牒前護小乘中總句也。隨所起方便慧者，牒前不捨一切眾生故。不捨眾生而修道品，是有方便則道品慧解。修習於道及助道者，即前修習如是功德也。道即四地證智，助道即菩提分法。二顯所得果，有十句，初總、餘別。總云潤澤者，深欲愛敬故。謂由修二道自有所潤深欲敬上，由為物修潤及含生深欲愛。下別中九句，釋彼潤澤有三種勝：一柔軟心者，明樂行勝，謂證法適神故。二調順者，調和善順緣中無礙，是三昧自在勝。上二是行體。三「利益」下七句，明離過對治勝。此是行用。於中，初句總，利他無過故利益，自利無過故安樂。下六句隨過別顯。若不寄對，難顯性淨之德。六句即離六過，經中皆是能治。一無雜染心，治為利於食過，及為名妬心過；二治少欲功德過；三治不求勝智過。上三皆自利。四治懈怠不攝眾生過。上四皆離於行生過。後二離於教生過，謂五治自見取不遵勝教過；六治捨為首不隨說行過。如說修行於聞思中最為其首，今捨彼首，所以為過。又上救生即前悲果，求殊勝智即上求果。

> The second achievement of virtuous fruit contains four aspects: first, the fruit of generating an intensified aspiration for supreme virtues; second, the fruit of developing a grateful heart toward the venerable one who expounds the Dharma; third, the fruit of diligently applying effort in skillful means; fourth, the fruit of fulfilling the fundamental mind realm of intensified aspiration. Among these four fruits, the first three arise from the previous causes, while the last one arises from these three fruits. Among the first three, the first two protect the fruit of the lesser mind, and the last one protects the fruit of the lesser practice. Regarding the first fruit: originally, there was the aspiration to seek the higher and save the lower; now, for the sake of beings, this aspiration is continuously elevated, hence it is called "intensified." The text is divided into two parts: first, restating the previous causes of cultivation; second, beginning with "thus attained," revealing the attained fruit. Now, the first part restates the general statement from the previous protection of the lesser vehicle. "According to the skillful wisdom that arises" restates the earlier "not abandoning all sentient beings." Not abandoning sentient beings while cultivating the path factors is skillful wisdom in understanding the path factors. "Cultivating the path and its aids" refers to the earlier "cultivating such virtues." The path refers to the realized wisdom of the fourth ground, while the aids refer to the factors of enlightenment. The second part reveals the attained fruit, which consists of ten phrases: the first is general, and the rest are specific. The general phrase "moistening" refers to deep aspiration, love, and reverence. It means that by cultivating the two paths, one naturally attains a deep aspiration and reverence for the higher, and by cultivating for the sake of beings, one moistens and embraces sentient beings with deep aspiration and love. The nine specific phrases explain three kinds of excellence in that moistening: 1. A gentle mind indicates the excellence of joyful practice, as the realization of Dharma brings comfort to the spirit. 2. A compliant mind refers to harmony and adaptability, unobstructed in all conditions, which is the excellence of samadhi mastery. These two are the essence of practice. 3. Beginning with "benefiting," the next seven phrases indicate the excellence of overcoming faults through antidotes. This is the function of practice. Among them, the first phrase is general: benefiting others without faults is "benefiting," benefiting oneself without faults is "peaceful and joyful." The remaining six phrases specifically address different faults. Without referencing these faults, it is difficult to reveal the virtue of inherent purity. The six phrases correspond to overcoming six faults, all of which are antidotes in the sutra: - An untainted mind counteracts the fault of seeking profit for food and the fault of jealousy for fame. - Counteracts the fault of lacking virtuous qualities. - Counteracts the fault of not seeking superior wisdom. The first three pertain to self-benefit. - Counteracts the fault of laziness and not gathering sentient beings. The first four pertain to overcoming faults arising in practice. The last two pertain to overcoming faults arising in teaching: - Counteracts the fault of clinging to one’s own views and not following superior teachings. - Counteracts the fault of abandoning the foremost practice and not acting in accordance with the teachings. Practicing as taught is foremost among listening and contemplation; abandoning this foremost practice is a fault. Furthermore, saving sentient beings corresponds to the earlier fruit of compassion, and seeking superior wisdom corresponds to the earlier fruit of aspiration for the higher.

第二「此菩薩」下說法尊中起報恩心果。謂前地中從佛聞法，是說法尊。今起傳法修行之心，則為以報諸佛恩也。上希求種智，由知佛有恩，故今思報亦上求果。文中，先別明、後總結。今初，十句，初總、餘別。總云知恩者，謂若隨順師教行報恩行，方是知恩故。別中，彼行有九種，類攝為七：一知報恩者，依尊起報恩心。尊即是佛，此為恩主，故偏名報恩。二有二句，依同法起報恩心，此名順同行善友意。三質直柔軟二句，依法起行。謂隨順受教不違師命，故云質直。發修行事逢苦能忍，故云柔軟。四無稠林行者，依受用衣食，於施主所自過不覆故。五雖實有德而不高慢。六善受教誨，得師言詮。七於教不倒，得師意旨。上七品中，初二依人、次三依行、後二依教，所依雖異皆同報恩。二「此菩薩如是」下總結，謂十句不出此三忍，即心極和善、同住安樂、調柔即質直。柔軟寂滅即通結餘句。第三「如是忍調柔」下發勤精進果。謂行二利行勤無怠故，於前不捨眾生、護小行中修勤，故名方便行中，正是無盡行相。文中二：先牒其得時、後「得不休」下正顯。於中十句，初總、餘別。別有九種不休息義：一不雜染者，彼精進行平等流注故。雜染者，共懈怠、共染故，染則著而太過、懈則墮而不及，若琴絃之急緩，若不進不怠為平等流。二不退自乘。上二自利。三起廣念利他之心。四為無邊眾生作利益願，起攝取行。上二利他。上皆自分，下四勝進。謂五熾然者，常志順行，猶如熾火上進叵滅，論經名光明兼照他地。六修習過餘。七魔惑莫壞。上三自利。八攝取眾生，即是利他。上八皆行，後一是解。謂九自斷疑惑，決是非故。能伏他言，如無畏故。若能具此為正修習。

> Second, in the section beginning with "This Bodhisattva" below, the result of generating a mind of gratitude toward the Dharma-teaching venerable is explained. This means that in the previous stage, hearing the Dharma from the Buddha is the Dharma-teaching venerable. Now, giving rise to the mind of transmitting the Dharma and practicing it is to repay the kindness of all Buddhas. Above, aspiring to attain the wisdom of all seeds arises from knowing that the Buddha has kindness; therefore, now thinking of repaying it is also the result of seeking above. In the text, first, it is explained separately, and later summarized. Now, at the beginning, there are ten phrases: the first is general, and the rest are specific. The general statement "knowing gratitude" means that only by following the teacher's instructions and practicing acts of gratitude can one truly be said to know gratitude. Among the specifics, those practices have nine types, categorized into seven: First, knowing how to repay kindness: relying on the venerable to generate a mind of gratitude. The venerable is the Buddha, who is the master of kindness, so it is specifically called repaying kindness. Second, there are two phrases: relying on fellow practitioners to generate a mind of gratitude, which is called conforming to the intentions of good friends who share the same practice. Third, the two phrases "upright and gentle" refer to practicing in accordance with the Dharma. This means following and accepting teachings without disobeying the teacher's instructions, hence "upright." Undertaking practices and enduring hardships when encountered, hence "gentle." Fourth, "without dense forest conduct" refers to relying on the use of food and clothing, and not concealing one's faults before benefactors. Fifth, although truly virtuous, not being arrogant. Sixth, skillfully receiving teachings and instructions, attaining the teacher's verbal explanations. Seventh, not misinterpreting the teachings, attaining the teacher's intended meaning. Among the above seven categories, the first two rely on people, the next three rely on conduct, and the last two rely on teachings. Although what is relied upon differs, all are the same in repaying kindness. Second, in the section beginning with "This Bodhisattva is thus," it is summarized, meaning that the ten phrases do not go beyond these three forbearances: the mind being extremely harmonious and good, dwelling together in peace and joy, and being tame, which is upright and gentle. "Tranquil extinction" generally concludes the remaining phrases. Third, in the section beginning with "Thus, forbearance tamed," the result of diligent vigor is explained. This means diligently practicing the two beneficial actions without laziness. In the previous stage, not abandoning sentient beings and protecting minor practices, cultivating diligence is called skillful means in practice, which is precisely the characteristic of inexhaustible practice. In the text, there are two parts: first, stating the time of attainment, and later, beginning with "attaining without rest," the true manifestation. Within this, there are ten phrases: the first is general, and the rest are specific. The specifics have nine meanings of not resting: First, "without defilement" means that diligent practice flows evenly. Defilement means sharing laziness and sharing defilement; defilement is attachment and excess, laziness is falling short and insufficiency, like the tightness or looseness of a lute string. If one neither advances nor slacks, it is even flow. Second, not regressing from one's own vehicle. The above two are for self-benefit. Third, giving rise to a broad mind of benefiting others. Fourth, making vows to benefit immeasurable sentient beings, giving rise to actions of gathering and taking. The above two are for benefiting others. The above are all aspects of self-cultivation; below are four aspects of superior advancement. Fifth, "blazing" means constantly aspiring to follow the practice, like a blazing fire advancing and not extinguishing; the Treatise Sutra calls it "illuminating and also shining on others' stages." Sixth, cultivating beyond others. Seventh, not being destroyed by demonic confusion. The above three are for self-benefit. Eighth, gathering and taking sentient beings, which is benefiting others. The above eight are all practices; the last one is understanding. Ninth, severing one's own doubts, determining right and wrong. Subduing others' words, like fearlessness. If one can possess these, it is true cultivation.

第四「是菩薩」下彼增上欲本心界滿足果。菩提分心是本心界，正念真如修上道品，故云滿足，由精進故。故《瑜伽》四十八躡前精進，後即云「由此因緣，所有意樂、增上意樂、勝解界性皆得圓滿。」故知此果從前二果生，謂意樂即第一果、增上意樂即第二果。勝解界性即此心界，謂由第三精進令前二果增長，故云滿足。文中十句，初總、餘別。別有九種：一深心不失者，彼道品心修行增益故。此一自分，下皆勝進。二於五地已上勝上證中明鑒決斷故。三即彼上證因，謂對治善根治行過前，故云增長。四除滅所治煩惱障垢。五斷除此地中祕密疑事，即是智障。微細法慢為祕密疑事，由無攝受則能除之。上二除內障。六觸境明斷。七依勝樂行三昧適神。八上依佛力化眾生故。九論云「依現無量三昧心，智障清淨故。」此除定中智障。若直就經文，總顯本願皆得成就。

> Fourth, "This bodhisattva" refers to the fulfillment of the fruit of the fundamental mind realm through intensified aspiration. The mind of enlightenment factors is the fundamental mind realm; by correctly contemplating suchness and cultivating the superior path factors, it is called fulfillment, due to diligence. Therefore, the \*Yogācārabhūmi-śāstra\* in Chapter 48, following the preceding diligence, states: "Due to these causes and conditions, all aspiration, intensified aspiration, and the nature of the realm of conviction are fully perfected." Hence, it is known that this fruit arises from the previous two fruits: aspiration is the first fruit, intensified aspiration is the second fruit, and the nature of the realm of conviction is this mind realm. This means that through the third diligence, the previous two fruits are increased, hence called fulfillment. In the text, there are ten phrases: the first is general, and the rest are specific. The specifics consist of nine types: 1. \*\*Deep mind without loss\*\*: Because the mind of the path factors is cultivated and enhanced. This is self-attainment; the following are superior advancements. 2. \*\*Clarifying discernment and decisive judgment in the superior realizations beyond the fifth stage\*\*. 3. \*\*The cause of that superior realization\*\*: Refers to the antidote of wholesome roots and conduct surpassing the previous, hence called growth. 4. \*\*Eliminating the defilements of afflictive obstructions to be overcome\*\*. 5. \*\*Eradicating the hidden doubtful matters within this stage\*\*, which are cognitive obstructions. Subtle dharma pride constitutes hidden doubtful matters; by not grasping, they can be removed. The above two eliminate internal obstructions. 6. \*\*Clear discernment when encountering objects\*\*. 7. \*\*Relying on superior joy to practice samādhi and refresh the spirit\*\*. 8. \*\*Relying on the Buddha's power above to teach sentient beings\*\*. 9. \*\*The treatise states: 'Relying on the manifestation of immeasurable samādhi minds, cognitive obstructions are purified.'\*\* This eliminates cognitive obstructions within samādhi. If directly interpreting the sutra text, it generally reveals that all fundamental vows are accomplished.

第二位果中亦三：初調柔，中四：一調柔行、二「如摩尼」下明教智淨、三「此菩薩」下別地行相、四「佛子」下總結地相。初中三：一練行緣、二「皆恭敬」下明能練行、三「又更」下明所練淨。二中，一供佛福行、二「以此」下迴向大行、三「於彼」下聽法慧行。於中，先在家、後「復於」下出家。然登地已上具十法界身，若出若在何啻不可，然隨義隱顯有無前却，以前三地寄同世間還依世法。初二人王故有；三地天王故無；四地已上寄出世之首，故重明有，表心出家，故於調柔行中明之。欲順天無，出家不於攝報中辯。六地已上表證法平等，無出無在故，皆無出家。三所練淨中有法、喻、合。金莊嚴具者，以三地阿含金，現作此四地證智嚴具故。餘所有金者，即未作嚴具之金。二教智淨者，以此地成就證淨從體起用，故偏有此文。前以教成證，故喻金為嚴具；今從證起教，故喻摩尼放光。摩尼寶珠即證智體，無垢名淨、寂照名光、圓滿名輪，具上三義故稱證智。言能放光明者，即放阿含光也。謂以此際智，證入無量教法門義故。故能照光明即是證智，所照教法以為智處。證能普照示現於教，得教光明，依證起焰，故地名焰慧。「非餘寶」下對前顯勝。風等不壞，對他彰堅。餘並如前。

> In the second fruit, there are also three aspects: first, the tempering of the mind; second, the purification of wisdom through teaching; third, the specific characteristics of the stage; fourth, the summary of the stage’s characteristics. Within the first aspect, there are three: the conditions for refining practice, the practice that refines, and the purity attained through refinement. In the second aspect, there are three: the meritorious practice of making offerings to the Buddha, the great practice of dedicating merit, and the wisdom practice of listening to the Dharma. Within this, there is first the householder’s life, and then the monastic life. However, upon reaching the stages of enlightenment, one possesses bodies across the ten Dharma realms, whether in the household or monastic life—how could this be limited? Yet, depending on the meaning, some aspects are hidden or revealed, present or absent, earlier or later. The first three stages correspond to the worldly realm and thus follow worldly conventions. The first two stages correspond to human kings, so they include the householder’s life; the third stage corresponds to heavenly kings, so it does not include it; from the fourth stage onward, as one enters the transcendental path, the monastic life is emphasized again to signify the mind’s renunciation. Therefore, it is discussed within the tempering of the mind. To align with the heavenly realm’s lack of monastic life, the monastic aspect is not emphasized in the discussion of karmic retribution. From the sixth stage onward, as one realizes the equality of all phenomena, there is no distinction between householder and monastic life, so neither is emphasized. In the third aspect of purity attained through refinement, there is the teaching, the analogy, and the application. The analogy of gold ornaments refers to the teachings of the third stage, which are like gold, now transformed into the ornaments of wisdom in the fourth stage. The remaining gold refers to the unrefined gold yet to be shaped into ornaments. The second aspect, the purification of wisdom through teaching, is emphasized at this stage because it achieves the purity of realization and manifests it in practice. Previously, teachings led to realization, so the analogy was gold made into ornaments; now, realization gives rise to teachings, so the analogy is a radiant jewel. The jewel represents the essence of realized wisdom—unstained, thus pure; tranquil yet illuminating, thus radiant; complete, thus a wheel. Possessing these three qualities, it is called realized wisdom. Its ability to emit light refers to the illumination of teachings. With this wisdom, one enters the boundless meanings of the Dharma, so the light of wisdom illuminates the teachings, and the teachings become the field of wisdom. Realization universally illuminates and reveals the teachings, granting them light. Like a flame arising from realization, this stage is called the Stage of Blazing Wisdom. The phrase “not like other jewels” highlights its superiority over previous stages. Unaffected by wind and other elements, it demonstrates its steadfastness. The rest is as previously explained.

第三重頌，有十七頌，分三：初十二頌頌位行、次四頌位果、後一顯名結說。前中四：初一頌增長因分。次二頌清淨分。三有四頌頌修行增長分，於中初初頌護煩惱、後二頌護小乘。四有五頌頌修行增長果。餘並可知。

第五難勝地。所以來者，略有四義：一約寄位。四五六地寄出世間，前寄初果、此寄羅漢，義次第故。雖有四果，舉於始終以攝中間，此依本論約所觀行相，以後六地既觀緣起，寄同緣覺，故但二地寄於聲聞。《仁王》下卷、《瓔珞》上卷約人配位，以七地未離分段故，四五六七寄同聲聞。二前明覺分相應慧，今辨諸諦相應慧故。三前得出世未能順世，今能五明攝化，故次明之。四前得三十七菩提分，今辨方便所攝菩提故。此後三意出於《瑜伽》。言難勝者，《解深密》云「即由於彼菩提分法，方便修習最極艱難，名極難勝。」此從初說故。初分，經云「善修菩提分法故」等。《攝大乘》云「由真諦智與世間智更互相違，合此難合令相應故。」《唯識》同此，世親釋云「由此地中知真諦智是無分別，知世間工巧等智是有分別，此二相違應修令合，能合難合令相應故，名極難勝。」此通初中後。《瑜伽》云「今此地中，顯示菩薩於諸聖諦決定妙智極難可勝，名難勝地。」唯約地中。《莊嚴論》云「於此五地有二種難：一勸化無惱難、二生不從心無惱難。此地菩薩能退二難，於難得勝。」此多約地滿。《顯揚論》云「證得極淨緣諦所知諸微妙慧，成極難成，不住流轉，寂靜聖道，名極難勝。」此大同本分。上諸經論多舉難勝之法，未知何等無能勝耶？《十住論》云「功德力成，一切諸魔不能壞故。」此對人顯勝，亦兼於惑煩惱魔故。然諸經論言異意同，皆辨真俗無礙。若據實位，約《仁王經》，初地菩薩四天王即雙照二諦平等道。今約寄位，前寄出世，此方却入，故云無礙。故此地中斷於下乘般涅槃障者，即前四地出世，厭生死苦、樂趣涅槃，此障五地。今入真俗無差別道，便能斷之。此斷欣厭，即是二愚。由此證得類無差別真如，一約生死涅槃皆平等故。其所成行亦成二種，謂諸諦增上慧行。五明處教化行，此二無礙故，得無差別法身之果，皆義旨相順。

次正釋文，文亦三分：初讚請分中九頌半，分二：初八頌半供讚、後一頌請說。前中三：初一菩薩供讚、次一天王眾、餘皆天女。於中三：初一偈標、次四偈半讚。於中，初二偈美感應。皆言久者，佛應由機，機難有故。大海動者，動佛智海，竭苦海故。後二偈半讚具德，初偈具智斷、次半具恩。後一具此三德，是故應供。三一偈結讚及請，並可知。

第二正說分中，先明位行、後辨位果。前中，論分為三：初勝慢對治、二「佛子菩薩摩訶薩如實知」下不住道行勝、三「佛子菩薩摩訶薩住此」下明彼果勝。初即加行道，及初住地無間道；次即正住地解脫道；後即地滿勝進道。初言勝慢者，慢有二種：一他地慢，謂四地中得出世智，取其勝相名為勝慢，今以十種淨心為治。二自地慢，謂於此十心希求勝相，從以為慢。以隨順如道為洎此二通名勝慢，故此一分有其二道。論云「勝慢對治者，謂十平等深淨心者，前段能治也。」又云「同念不退轉心者，後段能治也。」言同念者，即後總句，順如與如同一念故。不退轉者，即後段末句，略舉初後以該中間。前地治解法慢。此治身淨分別慢，所治有殊不濫前地。言身淨者，得出世智，不染身故。文中二：先治他地慢、後「佛子菩薩摩訶薩住此」下治自地慢。前中三：初結前舉後、二徵起正顯、三結能入地。今初平等有二義：一是如理、二是因果淨法。千聖同規名深淨心，是此地觀解故。論云「於平等中心得清淨故。」此復何異後地觀察十平等法？此有三異：一此地治前於淨起慢故，偏明淨法平等；後地對此依真入俗，通觀染淨諸法皆悉平等。二此約舉等理以顯心淨，後地舉觀察以入等理。三此通理事二等，後地一向約理融二諦故，此皆地地背相捨後漸勝故。二正顯中十心，分二：初三明諸佛法。論云謂三世力等者，即果位十力等也。後七明隨順諸佛法，二利因行順成果故。於中，前六自利、後一利他。前中合為三學，初戒、次定、餘四慧故。離為七淨：一戒淨；二定淨；三見淨；四度疑淨，見疑相顯，經合一句為成十故；五道非道淨。此前五淨，大小名同小乘。六名行淨；七行斷淨，以彼宗中趣盡滅故。今大乘六名行斷，經云修行知見，略無斷字。七名思量菩提分法上上淨，以依行斷起勝求故。若約位者，初二在見道前，以創背凡過宜以戒防，欲生真慧理須習定，然未合理，判屬世間。次三在見道，以見道中斷身見故、斷疑故、斷戒取故。戒取是非道，知無漏慧是正道。入見道時十使俱斷，偏言三者，《涅槃經》說此三重故。又十使中，五見及疑但障見道，餘四通於見修，故略不言。就其六中，三本三隨，偏語其本，邊見隨身見，邪見隨疑，見取隨戒取故。斷三結，三隨亦斷，但立三淨。上五大小並同。小乘行淨在修道，起斷行故；行斷在無學道，依行證斷故。大乘後二皆在修道，斷障成德，故有二也。行實同時，若約位分，七地已還為行斷，修道斷結故；八地已上入法流中，順菩提故，名思量上上。餘文易了。

第二明如道行。又順經意，前明入心，從此已下皆明住心。應分為三：此攝方便具足住，修行十心是方便義，不退轉者即是住義；二不住道行勝攝離癡亂行，智清淨等無癡亂故；三彼果勝攝無盡功德藏，迴向攝德無盡故。今且順論，此明如道行。於中三：初標分位，為顯隨如已入五地；次「以善」下總顯；後「願力」下別明。總中四句，皆是正修諸行故，總名順如。謂前二句為所治，即四地修菩提分，以前十心能善清淨得入五地。於此淨心希求勝相，即復是慢，慢在文外故，以後二句而為能治。初句轉求不住道行勝為能治。謂不住淨心而起諸行，即治住淨慢故。後句雖起諸行，不退失前平等深淨之心，則能隨順真如，平等即如故。後別明中，顯上隨如之行有其八種，經有九句，前七各一、後二為一。八中，前二是起行心，一自利願，即修菩提心；二利他慈，即不疲倦心。後六是行，謂三得善根力、四不捨眾行、五善巧修行、六無厭足故照明上上、七得他勝力、八自得勝力。此有二句，初句具三慧念，是聞思智，即修慧；後句勝進究竟。上六行中，前三自分、後三勝進，各有初中後，思之。

第二不住道行勝有二種觀：一所知法中智清淨勝、二「佛子至得如是諸諦」下利益眾生勤方便勝。初即自利，護煩惱行故，不住世間；後即利他，護小乘行，不住涅槃。同時相導，名不住道。今初智勝分二：先明四諦實法分別、後「善知俗」下復就此四明十觀門化生差別。此乃十種觀於四諦，非謂觀十四諦也。故《瑜伽．住品》云「此地於四聖諦，由十行相如實了知。」今初，言實法者，有佛無佛，苦集二諦體是妄想雜染因果，滅道二諦體是出世清淨因果。此約諦實義釋。若約審諦釋者，前二無佛不能知此是苦是集，寧有後二滅道因果？餘如本品。後十觀中略啟四門：一制立，謂四諦義含法界，菩薩窮照無遺，隨智異說難窮，略舉十明無盡，然十皆菩薩自智，智相難明故，論約化生以明其異，以此通名所知法中智清淨也。二明開合，此十總唯是一化生分別，若隨所化大小分二，前九化小、後一化大故。若隨化所起則分為三，前五生解、次四起行、後一令證故。約人不同離以為七，初為根未熟，乃至七為大乘可化故，至文當知。三對實法以明通別。此十望前四諦，前五通觀四諦，謂一世俗者觀四諦法相、二觀其性空、三通觀性相無礙、四觀性相各異、五觀此四緣起集成。次四別觀四諦，謂六七八九如次觀苦集滅道，後一但觀滅道，菩薩地因，證佛智故。遠公後五亦通觀四諦，謂迷於四諦故為苦集，悟其四諦故成滅道，後一窮四諦緣起實性清淨法界成大乘道。亦有此理。四正釋文，文分為二：初列十名、後「此菩薩」下次第解釋。於中略為二解：一依《瑜伽》、二依本論。今初，《瑜伽》十句不顯文詞而略，所說義闕。其第十知菩薩地而亦有十句，文有三節：初三名為此說，謂是所為故，一依曉悟他故知俗諦；二依自內智知第一義；三依俱處所故知相諦，謂自相是俗、共相是真，二體不分故名俱處。次今經兩句，彼應有三名由此說，謂由三藏教之所說故，故云依於契經調伏本母名由此說。經中分位差別應是調伏，知蘊界處義當本母。此中第十，義當契經。三有四句名如此說，謂如四諦相各別知故，即依於現在眾苦自性故知事諦，依於未來苦生因性，依於因盡彼盡無生性，依於修習彼斷方便性，如次可知。二依本論者，攝十為七：初一為根未熟眾生，謂未堪入大，為說四諦十六行等，名知世諦。即四重二諦中第三重內俗也，不同《瑜伽》通於大小及根生熟。二為根熟堪入大故，為說法空第一義諦。三為疑惑眾生故知相諦，謂有聞第一義諦猶豫不決，若是空耶則無因果，若是有耶云何言空？今明即俗自相是空，共相俱處無違，故名相諦。四為謬解迷惑深法眾生故知差別，謂前緣二境故名為疑，今聞俱處便謂是一，名為謬解。今明體雖不異，性相分位，歷然差別。五為離正念眾生故知成立諦，謂既聞差別，謂皆有體，名離正念。今明差別但是緣成，無有自性，故云成立，隨言顯示故。論經名說成諦。六為正見眾生知事等四諦，由無前疑執故名正見，可令知苦斷集證滅修道。事即苦諦，生即集因，無生是滅，因亡曰盡，即盡智也。後果不起名為無生，即無生智也。若小乘說，現在惑亡說名為盡。利根之人，保彼煩惱當更不起，名曰無生。此盡無生是其滅體，無學之智如是而知，意在取滅，故為滅諦。道言無二者，論下重釋云一行故，謂稱滅而知故云一行。前列實法四諦明其所觀，此中四諦明當如是觀。七為大乘可化眾生故知菩薩地乃至如來智諦，謂先住大乘化令進故。言正覺一切相者，大乘要須於五明處善巧知故，菩薩地是因。言次第相續者，如從初地入二地，乃至十地入佛地大果也。以信解等者，為釋外疑。六地已上乃至佛智，未曾證入，彼云何知？故此釋云：信解鏡像觀智力知非成就，智鏡像即影像觀，未得本質故。

第二利益眾生勤方便勝中二：先總起悲觀、二「佛子」下別起悲觀。總中三：初結前、次「如實」下觀過、後「菩薩」下起悲。於觀過中，先明非真、後「誑惑」下對人彰過。今初。虛妄二字，觀內五蘊，謂妄想常等不相似無故虛。此明所取非真理無，不同情有，故云不相似無也。常作我想慢事故妄，此辨能取不實，非有計有，常樂我淨皆名我想，非唯我見。我為本故，獨云我想也。詐偽二字，觀外六塵。世法牽取愚夫故詐，此顯能取迷真，謂由妄取令彼世法隱虛詐實，使其貪取也。世法盡壞故偽，此明所取不實。世法相似相續似有義利，而實速滅，無利故偽。後對人彰過者，上虛偽二境引心，總名為誑。妄詐二心迷境，皆名為惑。論云「常等相無，非有似有故。」虛事中意正取者，此解虛是誑義，謂令意正取，故是誑也。又云「我想慢，事正取故。」妄事是患，此解妄是惑義，世法利盡故。誑事牽心，此解偽是誑義，世法愚癡凡夫牽取故。詐事相現，此解詐是惑義，愚夫即是依彼正取我慢之人。三起慈悲者，憐愍故、悲勝利益故。慈不住道行勝，故云轉增。皆言大者，勝前地故。云光明者，救生方便智成故，轉增光明。俱通慈悲，文有影略。轉前慈愍分同諸佛，故名為生。

第二別起悲觀中二：先明化生願、二「如實觀」下明化他心。今初，先牒前得是智力，近牒觀有為、遠牒觀諸諦，不捨眾生牒前慈悲；後常求佛智，正明起願，願救眾生義故。二化心中二：先明大悲觀、後「佛子菩薩摩訶薩復作是念此諸眾生」下明大慈觀。前中，悲有二相：一如實觀苦因緣集故，即知苦體性。二「佛子至復作是念此諸凡夫」下觀深重苦。人而多故，即就人彰過。前中四：初總標二際、二「知從」下順觀二際、三「虛妄」下逆觀二際、四「若有」下結如實知。今初，前即過去、後即未來，顯無始終流轉相故。二順觀中二：先明前際、後「如前」下類顯後際。前中復二：先顯緣集苦聚、後「無我」下顯二空無我。今初。無明有愛，顯流轉因能發能潤，此二為本故生，即是果故。《涅槃》云「生死本際凡有二種：一者無明、二者有愛，是二中間有生老死。」今菩薩觀此而起大悲，亦同《淨名》從癡有愛即我病生矣。然生果有三：一欲求眾生故流轉生死，欲貪即是受身本故；二妄梵行求眾生故，於蘊宅不能動出，外道計我常住其中故；三有求眾生故增長苦聚，三有皆苦故。後顯空無我，及類顯後際，並顯可知。三逆觀中，順即苦集；逆即道滅，虛妄斷盡即是滅也，出離是道。四結如實知，即雙結二際逆順有無三義：一約凡夫，但有苦集而無滅道。二約菩薩，順有逆無。三雙約凡聖，真滅本有，道亦符之；妄苦本空，集亦同爾。凡夫迷故不覺不知，菩薩正了名知如實。第二觀深重苦者，無始隨逐故深，種種苦事故重。文中二：初總標可愍。不知本空故名愚癡，不知厭離故云無智，亦可俱通，故為可愍。二「有無數」下釋可愍所由，由迷二苦故。初明深苦不知，故為可愍；後「如是盡」下明重苦不知，故為可愍。於中二：初牒前訶後、二「轉更」下正明重苦。於中三：初觀生苦。機關苦事即是生苦。言機關者，顯無我故，抽之則動、息手便無，若造業因生生不息。「隨生死」下明有集愛。「於諸蘊」下明離滅道。二「不知」下觀老病死四大毒蛇，是不知病苦。「不能拔」下明具彼集，文有四句：一妄梵行求眾生，不能拔出諸慢見箭，外道多起故；二欲求眾生受欲者，不能息三毒火；三欲求眾生行惡行者，不破無明，以見少利行大惡行，後受大苦，故云黑闇；四有求眾生，不竭愛欲大海，三有之愛廣無邊故。觀如實中，說彼三求以為苦果。今為集者，三求皆能為集因而受果故，二文互舉。次不求十力大聖導師，明遠彼滅，不向滅者故。「入魔意」下明遠彼道，順怨道故。三「於生死」下總結過患。舉生死海總顯於苦，覺觀波濤總明有集。此中兼顯死苦之義，略不明老。

第二大慈觀中二：初覩境興慈、後「佛子」下廣願饒益。前中二：先覩境、後「我今」下興慈。今初，即覩前眾生受深重苦，以為慈境。文中先總，「無救」下別。總中，無父曰孤，明前無所恃。塗盡曰窮，明後無所依。任重無替曰困，常受生死故。強力所逼曰迫，業惑所陵故。後別中，無救無依釋上孤義。論云「謂現報已受，不可救脫。當報因招，無善為依。」次無洲無舍，釋上窮義。溺於覺觀波濤，不聞正法，智洲為對治故。在於生死曠野，不為善友慈舍庇故。次無導無目，釋上困義，離於寂靜正念思推究竟前導故，離於正見之明目故。既無導無目，非困如何？次「無明」下釋上迫義。無明者，無明住地舊煩惱故。黑闇者，四住客塵故，常起邪念故。為其覆翳不聞正法，故為彼纏裹。二興慈中，獨拔修善，令物得菩提涅槃之樂。第二廣願饒益，亦彰慈所為。文中二：先牒前，總明上來修善皆為救護，即是慈相；後「利益」下別顯救護，有十種相，前二為救未來、後八通於現未。一住不善眾生令住善法利益。二住善法眾生令得安樂果，謂成彼善故。三愍貧乏者與資生具。四修行多障者令其成就。上二救順緣不足苦。五世間繫閉者令得解脫。下有五種令諸外道信解正法，謂六未信攝令正信、七令離無利勤苦、八疑惑眾生疑除解淨、九已住決定勸修三學以調三業、十已住三學令得涅槃。上三即解、行、證，論意皆為外道，理實後三兼通餘類。上來不住道行勝竟。

自下大文第三明彼果勝，即不住道行勝之果。有四勝果：一攝功德勝、二「名為無厭足」下修行勝、三「佛子菩薩摩訶薩如是勤修」下教化眾生勝、四「佛子菩薩摩訶薩為利益」下起隨順世間智勝。四中，初二自利，即所知法中智清淨果，初自分、後勝進。後二即利他勤方便果，前化他行、後化他智。今初，攝功德中十句：初三攝聞勝，然有二義：一即三慧，如次配聞思修；二顯二持，念即聞持智，及有趣即是義持。義有多種，略說二種善巧，謂智即法智勝、有趣即義智勝。然二釋皆聞，在初故，論名攝聞勝。次二攝戒勝：一忍辱柔和勝，即戒因成也，謂內懷慚愧不誑幽明，自護七支不招譏毀，故能持戒；二戒無缺勝，即戒體成也，乃至命難不捨戒故。後五攝智勝：一者因緣集智，此知法相智，無因倒因名為非處，正因緣集名之為處。知處治於非處，故名覺者。二者證智，知魔事對治，隨識分別皆魔事故。三知妄說智，異說對治，即知教智。正說為義句，邪說為非義句。邪正交雜，揀邪得正，名善分別。四神力起用智，依定起通治邪依故。五化眾生智，折伏攝受隨世宜故。上五中，前三自利、後二利他。

第二修行勝，有十一句。前四自分：一增長因行，集五度福故；二依止因行，慧為所依故。此自利福智對。三化生不疲行、四令物證滅行，此二利他因果對。後七勝進，五起佛法行、六起淨土行，此依正一對。七依佛法身起行，相好法身故；八依佛所作起行，顯三密用故，此二外相內密對。上四皆起菩提。九敬重法行，進依勝己故。上五自利，後二利他。十願取有行、十一離小乘行，即顯是揀非對。

第三教化眾生勝中二：初正明化生、後「佛子」下結行成益。今初，分二：初總以四攝攝生、後「示現色身」下別明四攝。文有八句：一示色身，是同事攝，隨順眾生應化自眾故。二演說法，即愛語攝，諦語法語為愛語性，一切種愛語中多約開演，論云為疑惑眾生，即一切門中之語也。三「開示」下皆利行攝。此句為於菩提無方便眾生示菩薩行，即利行自性。四於大乘疲倦眾生示佛威力，即一切利行未成令成故。五為樂世間眾生著財位故示其過患，明位大憂大、財多禍多。六為不信大乘先未行勝善讚如來智。七為無智外道示以神通。上三即難行利行。八總顯一切門一切種利行，故云種種方便。然利行愛語亦可參用，由彼愛語示其所學即為利行故，次下廣明布施故。別中略無四攝，廣義如《瑜伽》四十三辨。第二結行成益中，初結前、「心恒」下成益。趣佛智者，為化眾生更求勝力，餘文已作不退、未作增修。

第四隨順世智勝者，明染障對治。染即煩惱，障即所知。文分為三：初總標多門、二「所謂」下別示其相、三「及餘」下總結成益。二中，顯五明相，故《大般若》云「五地菩薩學五明故。」即分為五：一文字算數是其聲明，通治懦智障。言文字者，名句文身，即聲論中法施設建立故。算數，即數建立故。又治取與生疑障。二圖書至咸通達，即當因明。咸通達者，正是明義。種種論者，言論、尚論、諍論、毀謗論、順正論、教道論等，類非一故。地水火風，即是諍論中攝，謂諸邪見計不同故。順世外道，唯地為因，一切皆以微塵成故。水風二仙外道，以風水為因，世界水成故、風輪持故。事火外道，以火為因，火成熟故。圖書印璽即尚論，隨世所聞故。又此圖書亦正教量，即治所用事中忘障。論云「取與寄付即事中障，聞法思義解中障，作不作已作未作應作不應作皆業中障。」印障亦是現量，又治所取物不守護障。璽即玉印。三「又善」下即醫方明，即四大不調眾生毒相病障對治故。善療能斷，皆除斷方便，斷已不生故名為善。癲至蠱毒，病相病因。於中顛等內四大，鬼等外眾生，蠱毒通二。有草毒蛇等毒，故論經說呪藥等即病因死因對治，即善方藥攝。四「文筆」下工巧明。文筆讚詠即書算計度，數印工業中書所攝故。韻屬曰文，對詞曰筆，顯德為讚，寄情曰詠。次歌至談說，即音樂工業悉善其事。通上二文，皆憂惱障對治。國城至其宜，即營造工業。草樹華果，亦兼營農工業。此即不喜樂障對治。金至示人，即生成工業繫閉障對治。日月至無錯謬，即占相工業，是所得報分過作惡因障對治。謂皆由前世惡因，感此凶吉等故。日月五星以為七曜，及二十八宿，並上知天文；地震，即下知地理；夜夢至休咎，即中知人情；鳥鳴即察鳥情，亦是人情所感，咸善無謬，總究上三才。五「持戒」下內明，治五種染：一持戒治破戒染；二入禪治貪欲染；三神通治邪歸依染；四無量治妄行功德染，謂治殺生祀祠求梵福故；五四無色定治妄修解脫染。上來所釋多依本論及《瑜伽》十三四五，其中更有別理，恐厭繁文。又論與經有不次者，但可以論就經，不可迴經從論。第三總結成益者，此起世智具四種相：一異障中無障，故云但於眾生不為損惱。事中不知名之為障，損惱生事復是事中異障，今無此捕獵等之異障；二與無過樂即為利益故，謂雖不惱令其染著，亦不為之；三發起清淨即咸悉開示，謂能起助道之事；四所用清淨，即漸令安住無上佛法，謂用此得淨故。

第二位果，亦有三果：初調柔果亦四，一調柔行、二教智淨、三別地行相、四結說地相。前中有法、喻、合。法中正起行內又更聞法得陀羅尼者，論云非得義持者，對勝顯劣，般若未現前故。所以得聞持者，得二難故。一地初十平等心，難得能得故；二地中樂出世間智、現世間智，此不住道難得能得故。此之二難對劣顯勝，故得聞持，不同三地唯世間聞持。喻中，真金硨磲磨瑩者，證智契如事為真金。教智光明能示現如事，猶彼硨磲。二「佛子菩薩住此難勝」下教智淨中，日月等者，論云「依阿含增長智慧光明勝前地智故。」謂勝前地珠光。餘文如前。

第三重頌。二十二頌分三：初十七偈頌地行、次四頌地果、後一結說。初中又三：初五偈三句頌勝慢對治，於中初四偈頌十平等、餘頌如道行。第二「了知」下六偈三句頌不住道，於中初兩偈一句頌所知法中智清淨、後「既觀知」下四偈半頌教化眾生勤方便。於中，初一偈頌總觀有為虛偽起慈悲二心、次一偈半頌悲觀中觀緣集苦、次一頌半頌觀深重苦、後半頌大慈觀。第三「名為」下四偈半頌彼果勝中，初半偈頌攝功德勝、次一頌修行勝。於中，如是一切為眾生句，兼頌教化眾生勝。後三頌起世智勝，頌位果。三果可知。五地竟。

## 大方廣佛華嚴經疏卷第三十八