大方廣佛華嚴經搜玄分齊通智方軌 3.22

3.22

Sixth, in explaining the text, broadly dividing it, there are three parts: first, the verses generating what follows; second, explaining the essence of the bhūmi; third, verses concluding what precedes. First, the fifteen verses: first, two verses in which the bodhisattvas conformingly practice offerings with the three karmas and rejoice; next, two [verses in which] heavenly kings praise the undefiled merits of the Buddha and bodhisattvas; next, ten [verses in which] heavenly maidens praise the cause and fruit, the great compassion and great mercy, the function, the two positions being completely equipped; next, one [verse in which] Vimukticandra requests the manifestation of entering the subsequent realization. In the text on the heavenly maidens, the first seven praise the cause; the next two praise the fruit; the next one reveals the realization of the cause through the completion of practice. The essence of the bhūmi has three parts: first, the antidote to superior arrogance; second, the superiority of the practice of the non-abiding path; third, the superiority of that fruit. The preceding text has two parts: regarding arrogance, there are two kinds—first, arrogance regarding one's own bhūmi; second, arrogance regarding other bhūmis. Arrogance regarding other bhūmis means: in the preceding four bhūmis, one has attained supra-mundane wisdom, and seizing upon its superior characteristics is named arrogance; below, it is remedied by the ten kinds of pure mind. Second, arrogance regarding one's own bhūmi means: among these ten, seeking superior characteristics is again taken as arrogance; below, it is remedied by conforming to the path of tathatā. In both passages, this is generically called superior arrogance, because the remedies for arrogance are the same. The first text has three parts: first, taking up the preceding to generate what follows, encouraging cultivation to enter; second, discerning the ten minds; third, from "bodhisattvas through these" onward, concluding with the benefits. Furthermore, "the mind of identical mindfulness and non-retrogression" means that the pure mind of upāya and the mind of non-retrogressing realization identically take the correct principle as their object without divergence. Furthermore, regarding the seven purities in the text: first, morality; second, concentration; third, view; fourth, overcoming doubt; fifth, path and non-path. These five have the same names in Mahāyāna and Hīnayāna. The latter two have different names in Hīnayāna. The latter two are: first, purity of practice; second, named cessation through practice, because that school aims at extinction. The Mahāyāna names are: first, named cessation through practice; second, named the supreme purity of deliberating the factors of bodhi, because this school relies on cessation through practice to give rise to superior aspiration. Although the practices are seven, the text has six lines. In the third line, there are two purities, namely purity of the practice of view and purity of overcoming doubt. The rest of the characteristics may be known. As for the stages: according to Hīnayāna, morality and concentration are before the path of seeing; the next three are the path of seeing; the next one is the path of cultivation; the next one is the path of no-further-learning. Discussing them in the three stages of Mahāyāna, cessation through practice and practice are within the path of cultivation, and the rest are all as before; the reasons are as in the Great Commentary. Second, conforming to the practice of the path of tathatā has three parts: first, presenting the preceding to give rise to what follows, generally revealing the practice of tathatā; second, from "attaining the great vows" onward, individually explaining the characteristics of the practice of conforming to the path of tathatā; third, from "generating certainty and non-retrogression" onward, generally concluding it. Within the first general part, the dharmas themselves are three, and the distinct phrases are four. The three dharmas themselves are: first, the factors of the path cultivated in the fourth bhūmi; second, the preceding ten kinds of pure mind of this bhūmi; third, conforming to the practice of the path of tathatā in this bhūmi. The four phrases in the text may be known. In the non-abiding path, the sūtra text has two parts: first, listing the discernment of the real dharmas of the four truths, which is the practice of self-benefit that guards against afflictions; second, the discernment of transforming sentient beings, which is the practice of benefiting others that guards against Hīnayāna. The preceding sūtra text has two parts: first, listing the discernment of the real dharmas of the four truths; afterward, based on these four truths, explaining the ten contemplation approaches, which is the discernment of transforming sentient beings. This text has two parts: first, listing the ten names; second, explaining the text in sequence. The approach of the four truths implicitly contains the dharmadhātu, and the bodhisattva completely illuminates it without omission; discussing them variously according to wisdom, the vast distinctions are difficult to exhaust. Now, based on the completeness of a single number, they are briefly made into ten approaches. However, the bodhisattva knows these ten approaches by oneself, and the characteristics of knowing are difficult to clarify; hence they are lodged in transforming sentient beings to reveal their distinction. This merely reveals self-knowledge by way of transformation, because this is generally called the purity of wisdom regarding knowable dharmas. As for opening and combining: these ten approaches are collectively only one—the discernment of transforming sentient beings. If divided into two according to the Mahāyāna and Hīnayāna of those transformed: the first nine transform Hīnayāna, and the last one transforms Mahāyāna. Divided into three according to what is generated by transformation: the first five transform sentient beings to cause them to generate understanding; the next four transform sentient beings to cause them to give rise to practice; the last one transforms sentient beings to cause them to enter realization. Dividing into seven with respect to the different persons: the first truth transforms those whose faculties are not yet mature; the second transforms those whose faculties are already mature; the third transforms those who doubt profound dharmas; the fourth transforms those who hold mistaken understanding of dharmas; the fifth transforms those who are separated from right mindfulness; the sixth, seventh, eighth, and ninth transform those with right view; the tenth transforms those who can be transformed by the Mahāyāna. Dividing into ten according to the differences in dharmas, if broadly discerned, the distinct numbers are immeasurable. Regarding discerning the common and distinct in comparison to real dharmas: these ten approaches, when viewed against the preceding four truths, all apply universally to each. First, saṃvṛti-satya universally contemplates the differences in the phenomenal characteristics of the four truths. Paramārtha-satya universally contemplates that the nature of the four truths is empty and tranquil. As for lakṣaṇa-satya (truth of characteristics), it universally contemplates that the four truths are neither existent nor non-existent. As for viśeṣa-satya (truth of distinction), it universally contemplates that the existence and non-existence of the four truths are distinct from each other. As for nirmiti-satya (truth of established explanation), it universally contemplates the state and facts of the integration through dependent origination of the four truths. As for vastu-satya (truth of affairs), it universally contemplates facts such as suffering formed by delusion regarding the four truths. As for saṃbhava-satya (truth of arising), it universally contemplates delusion regarding the four truths generating origination. Kṣaya-anutpāda (destruction and non-arising) universally understands the four truths to attain the realization of cessation. Entering the path universally understands the four truths to attain the completion of the path. The truth of completion of the bodhisattva and tathāgata bhūmis universally exhausts the pure realm of the real nature of dependent origination of the four truths, completing the cause and fruit of the Mahāyāna path. Furthermore, regarding these truths: the first four truths directly explain that the nature of the dharmadhātu is nothing other than the four truths; the four truths below, from affairs onward, are existent non-four truths; the middle five truths are the sequence of the contemplation of understanding the characteristics of cultivation through upāya; the last truth explains that the cause of the subtle path that is truly commensurate and all-pervading in the essence of the dharmadhātu is perfectly complete, and the unobstructed virtues are fully equipped. When speaking of the differences in the phenomenal characteristics of the teaching and conditions: the first four truths directly explain the substance of dharma; next, saṃvṛti-satya and paramārtha-satya clarify the characteristics; next, lakṣaṇa-satya clarifies the characteristics of the one real truth; next, viśeṣa clarifies the dharmadhātu's phenomenal characteristics. Nirmiti-satya clarifies that, because ordinary beings are deluded and inverted with respect to such characteristics of the dharmadhātu, bodhi becomes affliction, and the three realms flourish and burn ablaze in the world as manifold characteristics coalesce. Next, explaining the four truths from affairs onward reveals the practice of upāya in properly cultivating antidotes. However, these existent non-four truths are precisely the upāya dharmas properly cultivated by bodhisattvas; but because the Dharma is universal and not restricted, the two vehicles can also cultivate and advance within them, and down to the good karma of humans and gods is also practiced within them. Now, it is only because this bodhisattva's proper cultivation of the path of upāya antidotes is perfected that they are able to reveal the ultimate, unobstructed path that is truly commensurate and all-pervading in the essence of the dharmadhātu; therefore, it is intended to clarify the gradual entry from the bodhisattva bhūmi into the tathāgata's wisdom-truth. The intent of this contemplation is as in the treatise. 'Known by the wisdom of resolute faith, not known by inexhaustible wisdom' explains the preceding text on the tathāgata-truth, meaning it is known by causal wisdom, not known by the fruit's inexhaustible wisdom. Also, the expressible scriptural āgama is known by faith-wisdom, not known by inexhaustible wisdom of the inexpressible meaning. This text merely distinguishes according to understanding. In the 'Chapter on Leaving the World' below, where the text distinguishes again, it distinguishes according to practice. The explanation stating 'mirror-image wisdom' means that before the path of seeing in the three vehicles, relying on concentration, activities are accomplished, just as images in a mirror accomplish activities with mastery. Its stage is not fixed: it may be the four good minds such as heat before the path of seeing, or the four concentrations such as the attainment of light, or the forty minds before the bhūmis, or the ten practices and ten dedications, or the cultivation of mundane wisdom up to having attained concentration; these are its stages. Second, diligently applying upāya to guard against Hīnayāna: the text is divided into two parts: first, contemplating conditioned phenomena as empty, deceptive, and tormenting sentient beings, giving rise to compassionate and merciful mindfulness; second, from 'attaining such wisdom' onward, specifically clarifying compassion and mercy. This text has two parts: first, clarifying the vow to transform others; second, from 'truly contemplating all conditioned phenomena' onward, clarifying the mind to transform others. This text has two parts: first, compassion; afterward, from 'such suffering and distress' onward, discerning mercy. The text on compassion has two parts: first, the upāya for generating compassion; second, from 'knowing sentient beings' onward, properly clarifying the contemplation of compassion. Within this, there are two parts: first, contemplating real suffering and knowing the nature of suffering; second, from 'further reflecting' onward, contemplating profound and heavy suffering. Revealing faults with respect to persons shows them to be pitiable. Within profound and heavy suffering, the sūtra text has two parts: first, contemplating the wonder of sentient beings undergoing suffering without knowing weariness and disgust; second, from 'because of the delusion of ignorance' onward, clarifying the reason why sentient beings are wondrous. Within this, there are two parts: first, clarifying profound suffering; second, from 'such saṃsāra' onward, clarifying its heavy suffering. Second, in explaining the text on mercy, broadly dividing it, there are two parts: first, cultivating wholesome dharmas for the sake of sentient beings; second, from 'reflecting thus' onward, generating vows to bring benefit according to what has been cultivated. The first text has two parts: first, mindful of sentient beings' beginningless evil—in this sūtra text, the third, fifth, and sixth lines are missing; second, 'I alone will gather wholesome dharmas for them.' In the second, generating vows to bring benefit, the first is general, and the latter nine are specific. In this, the sūtra text also lacks sequence; explaining the text in order, the meaning is also not lost. Explaining the text of the division of fruit, broadly dividing it, there are four parts: first, superiority in embracing merit; second, superiority in cultivation; third, superiority in teaching and transforming sentient beings; fourth, superiority in giving rise to worldly wisdom. The first two are one's own practice, being the fruit of the pure wisdom regarding the knowable mentioned above—embracing merit is accomplished by one's own division; superiority in cultivation is accomplished by superior advancement. The latter two are benefiting others, being the fruit of the diligent upāya to benefit sentient beings mentioned above—superiority in transforming sentient beings is the practice of transforming others; conforming worldly wisdom is the wisdom of transforming others. The rest of the text may be known. Fourth, in worldly wisdom: first, generally discerning the intent; second, from 'knowing whatever exists in the world' onward, individually explaining the wisdom of transformation. Within the specific, there are ten: first, knowing writing and so forth; second, knowing the nature of stones and so forth; third, methods of curing illness; fourth, composing treatises and so forth; fifth, the sun, moon, and so forth; sixth, observing morality and so forth; seventh, actions that do not distress sentient beings; eighth, actions that bring peace and happiness to sentient beings; ninth, appearing out of pity; tenth, gradually causing them to have faith and enter the unsurpassed Buddhadharma. In the third [item] of the sūtra, two lines are missing; in the fourth meaning, one line is missing; the rest of the text is as in the treatise. Furthermore, in the treatise, it is difficult to understand: the fluctuating signs of auspiciousness and inauspiciousness, entering, and so forth according to time. The signs encompassing the entire body are the fixed signs of retribution. The signs that fluctuate according to time are eight: first, the sun; second, the moon; third, the stars—stars means the five planets: the Year Star in the east, the Glimmering Deluder in the south, the Great White in the west, the Chronos Star in the north, and the Suppressing Star in the center, making five planets; fourth, lunar mansions: the twenty-eight mansions, meaning the five planets stay within Horn, Neck, and so forth, hence they are named mansions; fifth, earth tremors; sixth, dreams; seventh, thoughts; eighth, auspiciousness and inauspiciousness. The crying of foxes and so forth are all subsumed under auspiciousness and inauspiciousness. Furthermore, the seven luminaries are the sun, moon, and five planets. 'Entering' means conforming: conforming to the karma of the eight signs of past lifetimes, and conforming to the fruit indicated by the eight signs in the future. Furthermore, all signs encompassing the entire body are the signs of fixed retribution, desirable and undesirable fruits. Furthermore, the five practices countering the five defilements: observing morality remedies breaking morality; the four dhyānas remedy greed and desire; supernormal knowledges remedy deviant refuges; the four immeasurables remedy falsely practicing killing and sacrifice to seek blessings; the four formless [attainments] remedy heterodox practices such as falsely cultivating liberation. In the text on the fruit of the bhūmi, the three fruits are as before. Pliability is divided into four parts: first, characteristics of pliability; second, from 'again, like the sun and moon' onward, clarifying the purity of the wisdom of teaching; third, distinct practices of the bhūmi; fourth, concluding the explanation of characteristics. The sūtra is missing the third line. The first text is an exposition of dharma; next, a simile; finally, the application. First, clarifying seeing the Buddha as the condition for giving rise to practice; next, being able to refine practice; finally, the purity of what is refined. Within being able to refine practice: first, making offerings; next, cultivating dedication; finally, receiving the practice of dharma. The sūtra is largely deficient. Furthermore, in the fourth and fifth bhūmis, the fruit of leaving household life is within pliability; the reason is that from the fourth bhūmi onward, one attains supra-mundane, undefiled practice, so the meaning of leaving household life becomes evident. The remaining meanings should be known as in the treatise. Third, in the text of the recapitulatory verses: first, discerning the intent of the explanation; next, clarifying the words of the verses, which are thirty-nine: the first eleven verses summarize the text on superior arrogance; the next thirteen verses summarize the superiority of the non-abiding path; next, seven verses summarize the fruit of non-abiding; next, seven verses summarize the three texts including pliability; the last one concludes it. Within the initial superior arrogance: the first two summarize equality; the next nine summarize the practice of conforming to the path of tathatā. Within the non-abiding path: the first four summarize the purity of wisdom; the next nine summarize the text on diligently applying upāya to benefit sentient beings.