大方廣佛華嚴經搜玄分齊通智方軌 3.11

3.11

In the third bhūmi, the six divisions are the same as before. 1. Explaining the name: because one illuminates phenomena as they appear in accordance with listening, reflecting, and cultivating, it is called the Bhūmi of Radiance (Prabhākarī). 2. What is abandoned: according to the Daśabhūmivyākhyāna, it is the obstacle of the appearance of darkness and forgetting the dharmas of hearing, reflecting, and cultivating; according to the Mahāyānasaṃgraha, it is the ignorance of tardiness and suffering of mind and the ignorance of forgetting hearing, reflecting, and cultivating. Further, there are two kinds of ignorance: first, the ignorance of desire and craving; second, the ignorance of fully grasping and retaining dhāraṇī. There are two karmic obstacles and one kind of saṃsāra of retributive expedients. 3. Clarifying what is revealed: revealing the meaning of the superior flow [of the Dharma]. 4. Clarifying what is accomplished: it accomplishes forbearance practice and the four dhyānas. 5. Clarifying the fruit attained: penetrating the merit of the superior flow of phrases and syllables of the dharmadhātu, obtaining boundless dharma-sounds, and the ability to fulfill the intentions and desires of all sentient beings, along with the fruits of the three bhūmi stages; the general fruit is as in the first bhūmi. 6. Explaining the text: there are three parts: first, the verse introductory rising; second, directly elucidating the essence of abiding in the bhūmi; third, verses recapitulating. In the initial verse text, there are two parts: first, six verses in which the great assembly venerates and praises the previous preaching with the three karmas, wherein are three [aspects]: first, one [verse] of rejoicing; next, one of raining flowers; next, four praising virtues; second, four verses presenting the subsequent request, wherein the first three verses are the request of the great assembly, and the next one is the request of Vimukticandra. Regarding the second [part], the text on the essence of the bhūmi, there are four distinctions: first, the section on arousing revulsion-practice; second, the section on revulsion-practice; third, the section clarifying revulsion; fourth, the section on the fruit of revulsion. In the first text, there are three: first, concluding the preceding to introduce the following, encouraging cultivation to arouse entry; second, from 'What are the ten?' onward directly explaining the arousing of revulsion; third, from 'The bodhisattva through this' onward concluding the practice that enables entry. Within revulsion-practice, there are three: first, cultivating practice to guard against afflictions; second, cultivating practice to guard against the Hīnayāna; third, expedient practices of gathering in conduct. In the first text, there are two: the first ten explain impermanence; the next ten [explain being] without a savior. In guarding against the Hīnayāna, there are thirty phrases: the first ten phrases explain seeking the Buddha's wisdom to guard against that small mind; the later twenty phrases consider benefiting sentient beings to guard against that narrow mind. The former text has two: first, general; next, specific. In guarding against the narrow mind, the first ten arouse compassion (karuṇā); the later ten rescue and deliver, for delivery is the benefit of compassion. Alternatively, the first ten are the mind of compassion, and the later ten are the mind of loving-kindness (maitrī). In the former, there is first the general and next the specific. In the latter ten minds of rescue and deliverance, the first restates the preceding to introduce the following, generally explaining the mind of deliverance; the second specifically explains the mind of deliverance. Within the specific, there are nine phrases: the first three are the places of deliverance; the next two are the practices of deliverance; the next three elucidate the preceding; the last one is the fruit of deliverance. In the third, gathering in by expedients, there are five parts: first, the expedient of arousing contemplation, restating the above three minds to arouse the subsequent contemplation and seeking; second, from 'At that time wishing to possess' onward designating the orientation of the expedient, designating the Buddha's wisdom to manifest what is oriented toward; third, from 'Making this contemplation' onward the expedient of contemplating and seeking, observing and investigating the dharmas for delivering sentient beings; fourth, from 'At that time knowing and abiding' onward the expedient of correct knowledge; fifth, from 'The bodhisattva having known this' onward the expedient of advancing cultivation, cultivating the practice of hearing the Dharma to gather in the true Dharma. As for the fourth, the expedient of correct knowledge: previously contemplating sentient beings fallen into the suffering of afflictions and karma, by what expedient does one pull them out and deliver them, leading them to attain the ultimate bliss of nirvāṇa? One immediately knows that it is not separated from unhindered wisdom, which is the Tathāgata's wisdom. From what does this wisdom arise? One immediately knows that it is not separated from the authentic awakening arising from the eighth bhūmi and above. From what does awakening arise? One immediately knows that it is not separated from the wisdom of unborn practice from the fourth bhūmi and above. How is this wisdom obtained? One immediately knows that it is not separated from the dhyāna of the third bhūmi. From what does dhyāna arise? It is not separated from hearing the Dharma. Therefore, the bodhisattva first seeks the true Dharma; having heard the Dharma, he reflects in a quiet place; having reflected, he cultivates and enters the dhyānas and formless attainments; relying on this dhyāna, he contemplates the non-arising of dharmas and arouses supramundane wisdom; relying on unborn wisdom he has authentic awakening; relying on that authentic awakening he attains unhindered wisdom; having attained wisdom, he then comes to save sentient beings. Such is the nature of this knowledge. As for the fifth, the expedient of gathering in sentient beings, the text has two parts: first, explaining that seeking the Dharma gives rise to the thought that it is difficult to encounter, enabling the renunciation of external wealth. This text has two parts: first, giving rise to the thought of difficulty; second, from 'Yet toward the speaker of Dharma' onward valuing the person and devaluing wealth, in which there are five phrases, this being one phrase; for the sake of seeking the Dharma is the second phrase. Relinquishing and bestowing for the Dharma, and further under seeking the Dharma serving as a runner/errand-boy for the Dharma, is the third phrase. Dispelling arrogance and undergoing any suffering without exception is the fourth phrase. Lack of reverence toward superiors is arrogance; grasping to self before inferiors is called self-arrogance; pride of greatness toward equals is called great arrogance. From 'If one obtains a single phrase' onward having the mind that regards it as supreme wealth is the fifth phrase. Here, entering the assessment, there are three phrases in total: this initial one makes one phrase; from 'Obtaining the hearing of one gāthā' onward is the second assessment; from 'If someone comes to this bodhisattva' onward is the third assessment; the rest of the text is understandable. Second, from 'Further, as what has been heard' onward, being able to practice in accordance with the text. In explaining the revulsion section, the text is divided into three: first, restating the previous hearing of the Dharma and quiet reflection to introduce the subsequent explanation; second, explaining the essence of revulsion; third, explaining the intent of entry, namely acting in accord with the Dharma without delighting in or clinging to it. Within the second text, in the first dhyāna, 'departing from desires and evil, unwholesome dharmas' is the departure from obstacles. There are four explanations: first, a general explanation: removing the evil and unwholesome of the desire realm, hence it is called departing from desires and evil, unwholesome dharmas. Second, according to Nāgārjuna, abandoning the five desires is called departing from desires, and severing the five hindrances is called departing from the unwholesome; thus Nāgārjuna says, 'Turning toward the first dhyāna, one departs from five dharmas and severs five dharmas.' Third, according to the Abhidharma, because the five desires are abandoned it is called departing from desires, because the ten evils are severed it is called departing from evil, and because the five hindrances are eliminated it is called departing from non-hindrances [i.e., hindrances]. Fourth, according to the Tattvasiddhi-śāstra, severing the mind of greed and desire is called departing from desires, and also relinquishing killing and so forth is called departing from evil, unwholesome dharmas. 'Having coarse examination (vitarka) and subtle investigation (vicāra)' is the antidote. Coarse thought is called coarse examination; subtle thought is called subtle investigation. Thus Nāgārjuna says, 'Like ringing a bell, the coarse sound illustrates coarse examination, while the subtle sound illustrates subtle investigation.' Joy (prīti) and pleasure (sukha) born of detachment are its benefit: rejoicing at turning away from desires and evil, hence joy arises; leaning upon resting from faults, hence it is called pleasure. Entering dhyāna practice is the branch of one-pointedness of mind, the essence of that concentration. Why is this alone called dhyāna practice? One-pointedness of mind is the essence of dhyāna, hence it is called dhyāna practice. In the second dhyāna, extinguishing coarse examination and subtle investigation is its extinguishing of obstacles. Among the extinguishing of obstacles, coarse examination and subtle investigation are threefold: first, the concentrated mind; second, when exiting concentration; third, coarse movement and coarse examination in the collection of consciousnesses. These three are all minds of turmoil, and the superior stillness of the second dhyāna equally extinguishes them all. 'Inner purity' is the antidote branch. If there are coarse examination and subtle investigation, there is turbid turmoil and unrest; this dhyāna's superior stillness departs from that outer turmoil, hence it is called inner purity. 'Single focus' reveals the aspect of the antidote. That internally pure mind abides in a single object without conditions elsewhere, hence it is called a single focus. Thus that Śāriputrābhidharma says, 'In the realm of desire, the mind acts on six bases, because the collection of six consciousnesses grasps the six sense objects. In the realm of the first dhyāna, the mind acts on four objects, because the collection of four consciousnesses acts on four objects. Because in the first dhyāna and above there are no nose or tongue consciousnesses, it only says four.' From the second dhyāna onward, the mind acts in a single place, solely through the collection of mental consciousness, because it conditions the dharma-object; furthermore, continuing unbroken without interruption is also called a single place. The commentary below fully possesses both these meanings. 'Free of coarse examination and subtle investigation' reveals that which is capable of counteracting, being able to counteract coarse examination and subtle investigation. The previous extinguishing of coarse examination and subtle investigation directly manifested departure from faults, just as speaking of the truth of cessation as uncontaminated; now, taking that which is capable of counteracting manifests the absence of coarse examination and subtle investigation, just as speaking of the truth of the path as uncontaminated. Joy and pleasure born of samādhi are its benefit. Previously, in the first dhyāna, one was newly turning one's back on desires and evils, rejoicing in departure, hence joy; now in this dhyāna, dharmas arise from within, rejoicing in attainment, hence joy. Pleasure is explained as before. Entering second dhyāna practice is the branch of one-pointedness of mind, the essence of dhyāna. In the third dhyāna, 'departing from joy' is the extinguishing of obstacles. The joyful mind of the second dhyāna arises from conceptual discrimination and has many faults of agitation; the concentrated mind of this dhyāna becomes increasingly tranquil, hence it is extinguished. Practicing equanimity (upekṣā), mindfulness (smṛti), and discernment (prajñā) is its antidote. 'Practicing equanimity' is its equanimity branch; the practicing mind moderates and abandons the fault of that joy, hence it is called equanimity. This is the mental factor of equanimity, distinguished from equanimity as a feeling (upekṣā-vedanā), hence it manifests as practice. 'Mindful recollection' is its mindfulness branch; being mindful of the former fault of joy and guarding the mind on a single object, it is therefore called mindfulness. Mindfulness and recollection are spoken of together as companions, hence it says mindful recollection. Recollection can awaken and strengthen mindfulness, which is why both are cited. Alternatively, mindfulness itself can be called recollection, just as the four bases of mindfulness are by nature discernment and yet called mindfulness; here it is also like this. 'Tranquil discernment' is the tranquil discernment branch. Discriminating the faults of joy is called discernment, and the quietness of discernment is called tranquility. 'Experiencing pleasure with the body' is the benefit. Pleasure means joyous relief. 'Experiencing with the body': feelings are of two kinds, namely bodily and mental. The distinction is twofold: first, distinguished by faculties: feelings among the five consciousnesses arise relying on physical faculties, hence called bodily feelings; feelings in the mental consciousness arise from the mental faculty, hence called mental feelings. Second, distinguished by what benefits body and mind: lower-grade feeling that brings delight in the mind is called mental feeling; upper-grade feeling that spreads delight throughout both body and mind takes its name from the end result according to what it pervades, hence it is called bodily feeling. Here we follow the latter meaning. Pleasure resides in mental factors, but here it is supreme and permeates body and mind, hence it is said to be experienced with the body. To show that the pleasure is supreme, pleasure is a mental factor and is experienced in the mind, a meaning that needs no statement. The treatise says that the noble ones are able to speak of equanimity: this pleasure is profound and superior, and only the noble ones are able to declare it as a fault and be capable of letting it go, which ordinary beings cannot do; manifesting the depth of this pleasure, it speaks of being mindful and experiencing pleasure. Entering the third dhyāna is the branch of one-pointedness of mind, the essence of dhyāna, meaning being mindful of the faults of experiencing pleasure in one's own stage so as to enter one-pointedness. In the fourth dhyāna, 'severing suffering and severing pleasure, eliminating grief and joy' is the extinguishing of obstacles. Completely cutting off the four feelings manifests the unshakable nature of dhyāna. 'Severing suffering': suffering is actually extinguished in the second dhyāna, but to show that this is the unshakable dhyāna, completely exempt from the four feelings, it is said here to be severed. Alternatively, pointing to that pleasure of the third dhyāna as suffering, severing the pleasure of the third dhyāna is named severing suffering. Why is it like this? Compared to a person with a coarse mind, that pleasure of the third dhyāna is called pleasure, but compared to the subsequent quiet mind, it is great suffering. Just as in the world when a finger strikes wood, to one awake it is called pleasure, while to one sleeping it is taken as great suffering. This is also like that, hence it says severing pleasure. Severing pleasure means severing the pleasure of the third dhyāna. That pleasure is coarsely active, hence it is severed here. 'Previously eliminating grief' means extinguished in the first dhyāna. 'Previously eliminating joy' means extinguished in the third dhyāna. Both were extinguished previously, hence it says 'previously'. Since they are not extinguished here, why discuss them? It is also to manifest this unshakable dhyāna. If grief and joy being severed in earlier stages warrants manifesting them as 'previously eliminated', suffering was also eliminated previously, so why not say 'previously'? In explanation: manifesting it as 'previously' would cause no harm to principle. However, this is to clarify that although suffering was severed earlier, the pleasure that pairs with suffering is severed here; thus, suffering paired with pleasure cannot be spoken of as 'previously'. If one were to say 'previously severing suffering', people would think that pleasure was also severed previously, hence it is not manifested as 'previously'. Both grief and joy, the counteractor and the counteracted, were both severed previously, hence it says 'previously eliminated'. 'Neither-suffering-nor-pleasure' is its benefit. In the other dhyānas the antidote is always explained first; why is the benefit explained first here? Taking advantage of the previously explained severing of suffering and severing of pleasure, in contrast to them it immediately explains neither-suffering-nor-pleasure; to show the convenience of the meaning of the benefit, it discusses it first, while the actual practice comes after. This is the neutral feeling of equanimity, unlike suffering and pleasure, hence it is called neither-suffering-nor-pleasure. Why is it not called neither-grief-nor-joy? There are three explanations: first, because this dhyāna directly severs the feeling of pleasure and is furthermore without suffering, reversing and opposing those two, it is therefore called neither-suffering-nor-pleasure; second, because in the previous text suffering and pleasure were severed first, this specifically contrasts with them, explaining neither-suffering-nor-pleasure; third, among the five feelings, grief and joy have separate names, but in the distinction into three feelings, the two names grief and joy are subsumed into suffering and pleasure; because suffering and pleasure are broader, the feeling of equanimity is contrasted with them as neither-suffering-nor-pleasure. 'Purity of equanimity and mindfulness' is its antidote. Equanimity is the equanimity branch, and mindfulness is the mindfulness branch; in the previous three dhyānas, because there was pleasure, equanimity and mindfulness were not pure, but now because this is absent, equanimity and mindfulness are pure. Entering the fourth dhyāna practice is the branch of one-pointedness of mind, the essence of dhyāna. The meaning of the four formless concentrations is detailed in a separate chapter, which should be discussed there. The text on the four formless concentrations is distinguished as in the commentary. 'Acting in accord with the Dharma': in order to rely on dhyāna concentrations and accordingly give rise to immeasurable supernormal powers and so forth, one enters the various dhyānas, not out of attachment. The rest of the text is as in the commentary. In explaining the fruit of revulsion, the text is divided into three: first, clarifying the immeasurables; second, clarifying the supernormal powers; third, generally concluding mastery; the rest of the meaning should be known as in the commentary. Further, in the four immeasurables, the sūtra omits 'non-dual', and also 'pure' and two phrases in 'non-thought'. Furthermore, in the bodily supernormal powers, the sūtra omits the sixth phrase on 'pouring water'. In knowledge of others' minds, the sūtra omits the seventh phrase on 'errant conduct and correct conduct'. Regarding explaining the bhūmi fruits, the text is divided into three, with the three fruits being the same as before. In the fruit of pliancy, there are four major divisions: first, pliant practice; second, the virtue of the practice of forbearance; third, explaining the practice of distinct stages; fourth, concluding the explanation of characteristics. In the former, there is first the dharma, next the metaphor, and finally the synthesis. Within the dharma there are four: first, seeing many buddhas as the condition for arousing practice; second, from 'Making offerings' onward explaining the ability to refine practice; third, from 'In hundreds of thousands of kalpas' onward explaining that defilements and obstacles become tenuous; fourth, from 'No longer accumulating' onward explaining the purity of what is refined. The rest of the text is as in the commentary. Third, the recapitulating verses: the text has two parts: first, introduction; second, the verses themselves. There are thirty-five verses: the first two versify the ten profound minds; the next twenty-four versify the text on revulsion-practice; the next two versify the revulsion section and the fruit section; the next six versify the sūtra text of the three pliancy fruits; the last one is a general conclusion. Regarding the twenty-four on revulsion: the first four versify guarding against afflictions; the next six versify guarding against the small; the next fourteen verses versify gathering in by expedients.