大方廣佛華嚴經搜玄分齊通智方軌 3.41

3.41

Third, regarding the contemplation of the knowledge of all aspects: "all" refers to the object contemplated, while "knowledge" is the contemplating mind. First, taking the half-aspect within the contemplation of the limbs of existence, it is the contemplation distinguishing defilement and purity. Defilement is the defilement of the afflictions of self-pride. Purity is the purity devoid of self-pride. Distinguishing means to know differentially. Furthermore, relying on the contemplation of support, it takes one and a half contemplations from within the ten turns as the contemplation of support: the previous half-aspect in sequence is that the two dharmas of the ultimate and conventional serve as the support for the deluded mind, while the subsequent contemplation of the one mind serves as the support for conventional truth. Because the meaning of the two supports is equal, they are together called a single support. The support of the one mind encompasses both generative support and objective support, while the first half-aspect is solely an objective support. Third, taking one aspect, it is the contemplation of expedient means. "Expedient means" refers to the expedient arising of fruit through the dual power of causes and conditions. Fourth, taking one aspect, it is the contemplation of conditional characteristics. "Conditional characteristics" refers to the meaning of the formal characteristics of causes and conditions generating fruit, or it can also refer to the meaning of the formal characteristics of the predominant condition. Question: What is the difference between this one aspect and the preceding expedient means? Answer: The preceding takes the power of causes and conditions, while the subsequent takes the formal characteristics of accomplishing affairs. Furthermore, because after the preceding position one wishes to clarify that the limbs of existence have no agent, there is only the meaning of conditional characteristics. Fifth, taking one aspect, it is the contemplation of entering the truths. "Entering" is the contemplating mind, while "truths" are the known truths of suffering and origination. Sixth, taking one aspect, it is the contemplation of believing and entering through capacity and incapacity: for instance, when ignorance and actions produce fruit such as consciousness, this is termed "having capacity"; when consciousness and so forth do not bring about subsequent fruit, this is termed "lacking capacity." Causing people to believe and enter through this delimit of cause and effect, it is therefore called the contemplation of believing and entering. Seventh, taking one aspect, it is [the contemplation of] excessive pride and so forth: śrāvakas, not yet having severed the suffering of conditioning, claim it to be ultimate, hence it is termed "excessive"; having already severed coarse afflictions, it is termed "non-excessive." Adducing this profound suffering causes people to believe and enter. Eighth, taking two aspects, it is the contemplation of beginninglessness. Speaking of beginninglessness means that there is no such thing as beginninglessness: in order to establish that it is born of causes, it is therefore not made by conditions; in order to establish that it is born of conditions, it is therefore not made by causes. Seeking in these two places, there is no beginning of an agent; and further seeking, the making of both does not accomplish itself, hence there is no beginning of an intrinsic nature; thus it is termed the contemplation of beginninglessness. Why do these two contemplations constitute beginninglessness? Answer: Because cause and condition correlate with each other, one cannot speak of a beginning; by the contemplation of the bondage of birth, it indicates that dharmas have an end. If dharmas had no end, one could not merely speak of the contemplation of beginninglessness. Question: How does bondage end? Answer: If bondage is a fruit, one cannot speak of having an end as bondage; because it is an indeterminate fruit of a single characteristic, it is spoken of as ending. Ninth, the contemplation of various kinds: merely according with the conventional, causes and conditions are not one, hence it is said to be "various kinds." These nine contemplation-gates are the sphere of the knowledge of aspects, remedying the obstacle of unknowing. The essence of the contemplated dharma is itself the remedy, not the sphere of the wisdom of rational contemplation. There is also reverse and direct: reverse is the extinction of afflictions; direct is the attainment of the essence of the dharma. Third, the superiority of their fruits: the text is divided into five. First, the superiority of the remedy extinguishing obstacles is the fruit of the preceding remedy for superior pride. Having previously cultivated ten dharmas as remedies, in the fulfillment of this ground one further employs the profound three liberations as remedies, hence termed superiority of remedy. Previously one remedied the obstacle of pride in defilement and purity of the fifth ground; now here one further remedies the subtle mind of self, existence and non-existence, and so forth, hence termed superiority of extinguishing obstacles. In this text there is also turning away and turning toward; interpreting them carefully, they do not conflict. Second, the superiority of practice is the fruit of the preceding practice of the unattached path. Relying on the preceding non-attachment, one further gives rise to superior cultivation, hence termed superiority of practice. Third, the superiority of samādhi is spoken of as a fruit in reference to the preceding superiority of remedy. Having previously cultivated the three liberations as remedies, those remedies increasingly multiply, hence termed superiority of samādhi. The text here can be understood by comparing it with the treatise. Fourth, the indestructible mind is spoken of as a fruit in reference to the preceding extinction of obstacles. Because obstacles are extinguished, the mind of samādhi cannot be destroyed. Fifth, the power of sovereignty is spoken of as a fruit in reference to the preceding practice. Relying on the preceding practice, advancing upward without obstruction, it is termed the power of sovereignty. The rest of the text is as in the treatise. In the second, the superiority of practice, it first clarifies the mind of practice; second, from "The bodhisattva has this thought" onward, it clarifies the superiority of practice. This text has two parts: first it clarifies practice; second, from "thereupon attains unhindered" onward, it clarifies the superiority of practice. The rest of the text is understandable. Regarding samādhi, there are two parts: first, distinguishing the gate of emptiness; second, from "signless" onward, the remaining two emptinesses. The remaining points are as in the treatise. In the latter two fruits, the first clause of each is general, while the subsequent clauses are specific. In the text on the fruit of the ground, the three fruits are as before. Harmonious flexibility is divided into four: first, the active characteristics of harmonious flexibility; second, from "the simile of moonlight" onward, clarifying the purity of teaching and knowledge; third, the specific practices of the ground; fourth, the concluding summary of characteristics. In the first of these, first is the dharma, next is the simile, and last is the synthesis. Within the exposition of the dharma, seeing many Buddhas serves as the condition for giving rise to practice; next is being able to refine practice; last is the purity refined. The rest of the text is as in the treatise. Third, the verses of reiteration have two parts: first clarifying the intention of the verses, and next the verses themselves. There are thirty-nine verses: the first three [verses and] one line reiterate the ten equalities; the next nineteen [verses and] three lines reiterate the practice of the unattached path; the next six verses reiterate the fruits of non-attachment; the next nine verses reiterate the three fruits of harmonious flexibility; the next one praises and manifests the scope of the exposition. Non-attachment has two parts: the first seventeen [verses and] one line reiterate the ten kinds of contemplation; the next two and a half verses conclude the text. In the text on the fruits of non-attachment, the first three verses iterate the three liberations; the next half-verse iterates practice; the next half-verse iterates samādhi; the next half-verse iterates the indestructible mind; the next half-verse iterates the power of sovereignty.