華嚴經探玄記 11.74.2

11.74.2

The final two convert sentient beings seeking religious conduct (brahmacarya) who falsely seek the way of emergence [from saṃsāra]. In the first [of these two], it first sets forth those who are converted, and below from "I should...", explains the benefit of conversion. In the first part, it is first general, and secondly, from "perverted minds" downward, it is specific. In the specific section, "perverted minds" corresponds to "evil mind" in the treatise; the treatise also has "evil thought." Regarding the term "evil mind": these are the two inversions of self and purity; when viewed in relation to permanence and bliss, they are the root origination [of defilements], and hence are called "mind." Self is the root of permanence, and purity is the source of bliss; these two are formed by nature and do not arise from deliberate attention, hence they are called "evil mind," not conduct of exclusive mindfulness. Furthermore, regarding "evil thought": the two inversions of permanence and bliss arise actively in waiting upon conditions, and are called "evil thought" which is conduct of exclusive mindfulness. In this sūtra, by presenting the root it encompasses the branches, and therefore omits "evil thought." Stating "traveling on perilous and perverted paths" explains that these four inversions are the causes of the evil destinies. Below, it clarifies the capacity to convert: first compassion, and then gathering in. In gathering in, causing them to "abide in right view" remedies the previous falling into wrong views. "In true phenomena" remedies the previous perilous paths. The rest is as explained in the treatise. In the second, from "These sentient beings..." downward, it clarifies converting sentient beings who seek sensual desires. There are two kinds of these: first, producing faults in the consumption of present five desires, termed the time of consumption, which pertains to the time of experiencing the fruit; second, producing faults in seeking five desires not yet obtained, termed the time of seeking, which pertains to the time of creating the cause. Within the former there are three: first, consuming non-shared wealth, which refers to obtained objects that one does not share with others, giving rise to the fault of anger at the time of expense; second, consuming insatiable wealth, giving rise to the fault of greed through insatiability at the time of seeking; third, consuming accumulated wealth, which means hoarding without using, according with and producing the three poisons, thereby increasing the fault of delusion. Within the first, converting sentient beings [attached to] non-shared wealth, there are two: first the object, and then the subject—which is also first the fault, and then the remedy. In the former: first, contention in speech; later, facing enmity in the mind; hence it is called distinguishing between self and other. In the treatise, "reflecting on creating retaliation" explains anger and resentment. "Blazing actions" explains blazing. "Increasing" explains not ceasing. In the remedy, in order to remedy anger, it causes them to abide in great benevolence. In the third, from "These sentient beings constantly covet..." downward, converting sentient beings who consume insatiable wealth: first those who are converted, and then the capacity to convert. In the former: first, "constantly covet..." means the inner mind is hard to satisfy; second, "constantly by..." means physical and vocal appropriation. In the treatise, measures and scales are bodily, and false speech is vocal. The word "etc." encompasses other schemes. All these can skillfully appropriate others' wealth without their awareness, which is called expedient appropriation. In the remedy below, causing them to abide in pure bodily and vocal [actions] remedies the previous wrong livelihood. Pure mind remedies the previous greedy mind. In the fourth, from "These sentient beings follow along..." downward, converting sentient beings who consume accumulated wealth: in the first, those who are converted, there are two: first, producing the three poisons on account of hoarding; second, from "constantly being..." downward, concluding the fault as belonging to delusion. In the treatise, "the fault of the causal substance" explains the word "cause" in that sūtra, meaning that due to accumulation, it acts as a cause for greed and so forth. In the specific explanation below, "because of defiled attachment to that" explains greed. "Arising of anger upon expenditure" explains anger. "Treasuring and playing with..." explains delusion. From "repeatedly being..." downward, it explains concluding the fault as delusion, meaning not seeing the burning of fire and not seeking a remedy. In clarifying the remedy below, "the cool place" is nirvāṇa, because it remedies the previous fire. The preceding three gateways concern converting sentient beings who produce afflictions. The following two gateways concern converting sentient beings who create karma, which means producing faults through seeking. In this there are two: first, seeking present retribution and creating all evil karmas; second, seeking future retribution and creating contaminated good karmas. In the fifth, from "These sentient beings are constantly by ignorance..." downward, converting sentient beings who seek present retribution and practice all evil actions: there are four phrases regarding those who are converted. First, the fault of ignorance covering the mind: through ignorance, not seeing that the present is actually a retribution of suffering, one falsely gives rise to the conception of pleasure, and seeking this false pleasure, commits great sins, yet furthermore does not know that these sins will bring about a great fruit of suffering in the future. Second, from "entering great darkness..." downward, it clarifies the fault of increasing evil and distancing oneself from good: due to this delusion regarding maturation, one creates karma of evil destinies. In the treatise, "cause of folly..." and so forth explains the text of this second fault below, meaning that based on delusion, one gives rise to greed, anger, and other propensities so they become fully satisfied, which is called delusion, the cause of propensities. Stating "obstacle to good conduct" means distancing oneself from good, which is departing from the locus of uncontaminated wisdom. Following non-virtuous conduct means creating evil karma. Third, from "entering into saṃsāra..." downward, it clarifies the fault of receiving the retribution of suffering. In the treatise, "fault of receiving and arriving at great confrontation" and so forth explains this third fault: this karmic cause taking in the fruit is called "receiving"; reaching the fruit is called "arriving"; and the fruit of suffering received has much confrontation and hindrance, hence it is called "confrontation." Extreme confrontation is called "great." Moreover, great confrontation has two aspects: first, receiving that body of suffering; second, arriving at that place of suffering. Fourth, from "following along..." downward, the fault of increasing wrong views. In the treatise, "cause of committing many sins..." and so forth explains this fourth fault: due to the causes and conditions of committing many sins, when on the verge of death, one sees the signs of hell; although regret arises in the mind, one cannot assemble right view as a remedy, hence it is called "following wrong views." In the benefit of the capacity to convert below, there are three: first, converting those sentient beings to attain the eye of wisdom, reversing the former first phrase; second, seeing the true nature of phenomena with the eye of wisdom, remedying the second phrase; third, seeing reality so as to attain unhindered Buddha-wisdom, remedying the latter two phrases, meaning realization arising from the mind is called "not following another," etc. The rest is as explained in the treatise. In the sixth, from "These sentient beings fall into the path of saṃsāra..." downward, converting sentient beings who seek future retribution and practice all good actions: due to ignorance that is deluded about supramundane ultimate reality, they create meritorious and unshakeable karma, seeking future retribution among humans and gods. First it clarifies those who are converted, and then the capacity to convert. In the former, there are ten distinct phrases, which the treatise divides into three: first, the substance itself of the perilous path is called the "substance"; second, being in it and finding it difficult to emerge is called "obstacle"; third, abiding in it and losing supramundane wholesome dharmas is called "loss." In the first, since wholesome roots are few, they cause human and divine retributions to be precarious and easily overturned, which is called "the perilous path." Within the second, "obstacle," there are eight: the first two are delusion regarding suffering; the next two, delusion regarding origination; the next two, delusion regarding the path; and the last two, delusion regarding cessation. In the first of these, first, having suffering; second, delusion regarding suffering. In the former, "about to fall..." and so forth means detesting and departing from the three destinies, creating good to seek pleasure, which the treatise terms "seeking emergence." Yet according with the mundane and falling into evil is a fault, just as on a worldly perilous path, being in danger and on the verge of falling. Second, "entering the net of wrong views": just as on a worldly perilous path, grass and creepers intertwine so there is no way to advance or cross, so on the perilous path of saṃsāra, it is difficult to emerge from evil views—meaning that humans and gods are actually suffering, yet one falsely gives rise to the conception of pleasure. In the third, the two phrases from "for the sake of various..." downward: first, delusion regarding origination; and later, creating origination.