華嚴經探玄記 12
English (machine translation) 12
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- English
Contents
12.1
Expounded by Fazang, śramaṇa of West Temple in the State of Wei
12.2
Third, the explanation of the [third] bhūmi also contains seven sections.
12.3
First, explaining the name: Vijñaptimātratā[siddhi], fascicle nine, states: "Because it accomplishes superior concentration and the great Dharma dhāraṇī, and can emit the boundless light of wondrous wisdom, it is named the Luminous Bhūmi (Prabhākarī)." Interpretation: through obtaining superior concentration, it emits the light of cultivated wisdom; through obtaining dhāraṇī, it emits the light of heard wisdom. The Suvarṇaprabhāsa Sūtra states: "The samādhi of the immeasurable light of wisdom cannot be shaken or vanquished, and has the dhāraṇī of retaining what is heard as its basis; therefore it is named the Luminous Bhūmi." The Mahāyānasaṃgraha states: "Because it is the support of irreversible samādhi and samāpatti, and the support of the great Dharma's illumination, it is named the Luminous Bhūmi." Vasubandhu explains: "Because in this bhūmi one is constantly inseparable from and irreversible in samādhi and samāpatti, and is able to produce illumination regarding the Mahāyāna Dharma, it is named the Luminous Bhūmi." Asvabhāva explains: "Meditation (dhyāna) is named samādhi; the formless [attainments] are named samāpatti. Alternatively, samādhi is the characteristic of one-pointedness of mind; samāpatti is correct absorption being manifested. As for being the support of the great Dharma's illumination, one attains the light of wisdom regarding the Mahāyāna teaching; because this bhūmi is the supporting cause of that, it is named 'emitting light' (prabhākarī)." Interpretation: the bhūmi takes its name from the fruit-dharmas it produces. The Saṃdhinirmocana Sūtra and the Yogācārabhūmi share the same intention as the Mahāyānasaṃgraha. The Prakaraṇāryavācā states: "Realizing the aggregate of dhyāna-samādhi, it is the support of the great light of wisdom." Fascicle forty-nine of the Dà zhìdù lùn names it the Light Bhūmi. The Daśabhūmika-vibhāṣā states: "Broadly and extensively studying, expounding the Dharma for the assembly, and able to produce illumination; therefore it is named the Luminous Bhūmi." The Benevolent King Sūtra names it the Luminous Wisdom Bhūmi. The Daśabhūmika-bhāṣya and others are all distinguished as before.
12.4
Second, the purpose of its sequence: there are three. First, earlier were precepts, next is concentration, because of the sequential order of meanings; therefore it must follow. Second, in the preceding stage one was able to uphold subtle categories of precepts, but had not yet purely perfected mundane samādhi and samāpatti or perfected the retention of heard Dharma in dhāraṇī; in order to cause one to attain these, this bhūmi is spoken to cause one to cultivate and learn diligently, relying on the Saṃdhinirmocana Sūtra. Third, the first three bhūmis collectively correspond to the mundane dharmas of giving, precepts, and cultivation; the first two are giving and precepts, and this one reveals cultivation; therefore it follows.
12.5
Third, the obstacles abandoned: relying on the Daśabhūmika-bhāṣya, it abandons the characteristic of darkness and the obstacle of forgetting the dharmas of hearing, contemplation, and cultivation. Interpretation: these stand in direct opposition to and flip the dharmas of the bhūmi attained; thus these four designations are established. Fascicle nine of the Vijñaptimātratāsiddhi calls it the obstacle of dull darkness, meaning the innate portion of the cognitive obstacle that causes the dharmas of hearing, contemplation, and cultivation to be forgotten; it obstructs the superior concentration, dhāraṇī, and the extraordinary three wisdoms produced by them on the third bhūmi; upon entering the third bhūmi, one is able to sever it forever, and on this basis the third bhūmi is said to sever two ignorances and their coarseness. First, the ignorance of desire and greed: this is what can obstruct superior concentration and cultivated wisdom here; because in the past it often accompanied sensual desire, it is called the ignorance of desire and greed; now that one attains superior concentration and what is produced by cultivation, and that [obstacle] is severed forever, sensual desire is accordingly subdued, for from beginningless time it has operated relying on that. Second, the ignorance regarding perfected dhāraṇī: this is what can obstruct dhāraṇī and the wisdoms of hearing and contemplation. Interpretation: this is actually a cognitive obstacle, having the same substance as desire and greed; hence it is named the ignorance of desire and greed. Because greed for wonderful desires causes agitation and distraction, it obstructs concentration from generating cultivated wisdom. 'Retaining what is heard' and so forth takes its name from the causal dharma obstructed, because it directly obstructs the two wisdoms of hearing and contemplation, which are the fruits produced by that dhāraṇī. This is a cognitive obstacle possessing the same substance as forgetfulness, non-correct comprehension, and so forth. The Saṃdhinirmocana Sūtra, Yogācārabhūmi, Suvarṇaprabhāsa Sūtra, and Liang translation of the Mahāyānasaṃgraha each mention two ignorances, largely identical to this explanation. Furthermore, there are abandonment of karmic obstacles and retribution obstacles, which should be understood by analogy with the preceding.
12.6
Fourth, what is realized: the Vijñaptimātratāsiddhi states, "the suchness of the superior outflow," meaning that the teaching out-flowing from this suchness is exceedingly superior compared to other teachings. In the seventh fascicle of the Mahāyānasaṃgraha, Asvabhāva explains: "Because the teaching out-flowing from this is supreme, relinquishing one's body and life to seek this well-spoken [teaching] is not considered difficult." The Liang translation of the Mahāyānasaṃgraha explains: "From suchness flows forth fundamental wisdom; from fundamental wisdom flows forth subsequently attained wisdom; from subsequently attained wisdom flows forth great compassion; from great compassion flow forth the twelve divisions of scripture; therefore it is named the dharmadhātu of superior outflow."
12.7
Fifth, the practices accomplished: there are briefly three kinds: first, among the ten pāramitās, accomplishing the practice of the patience pāramitā; second, accomplishing the practice of dhyāna-concentration; third, accomplishing the practice of seeking the Dharma. The Mahāyānasūtrālaṃkāra states: "The third abode can generate birth in the desire realm without regressing from dhyāna." The remaining practices are distinguished below.
12.8
Sixth, the distinct fruits attained: there are also three kinds: first, relying on the Liang Mahāyānasaṃgraha, penetrating the dharmadhātu of superior outflow, one attains the fruit of boundless Dharma sounds. Second, the fruits of practice in the current stage: the Suvarṇaprabhāsa states, "On the third bhūmi, producing the aspiration, one attains the fruit of unshakable samādhi." Furthermore, the four immeasurables and five supernormal knowledges below are also fruits attained in the current stage. Third, revealing the fruit of positional status, namely the four fruits such as King of the Trāyastriṃśa Heaven, as explained below.
12.9
Seventh, in explaining the text, there are also three parts: first, the section of praising and requesting; second, the section of the main exposition; third, the section of the restatement in verse. In the first part, the ten verses are divided into two: the first six rejoice at hearing the preceding bhūmi; the remaining four request the explanation of the subsequent bhūmi. In the former: the first one rejoices with a joyful mind upon hearing; the next one rains flowers through physical karma; the remaining four praise and recount through verbal karma. Among these: the first one praises generally; the next one specifically praises the mind of expounding the Dharma; the next one specifically praises the Dharma expounded; the last one praises it as suited to the capacities, concluding the explanation and turning to the request. In the latter four verses: the first three are requests by the great assembly; the last one is a request by the leader. In the former: the first one generally requests the practices of the third bhūmi; the latter two specifically request the practices of the ten pāramitās. In the second part, the main exposition, the commentary divides it into four parts: first, the part of giving rise to practices of revulsion; second, the part of the practices of revulsion; third, the part of revulsion; fourth, the part of the fruit of revulsion.
12.10
In this bhūmi, practicing meditation to loathe and subdue afflictions is called "arousing loathing." The mind that has just entered the bhūmi cultivates and arouses that loathing, which is called "the practice of loathing." The preparatory application leading to the bhūmi that arouses that practice of loathing is called "the section on arousing the practice of loathing." What is aroused at the beginning of the bhūmi is called "the section on the practice of loathing"; directly abiding within the bhūmi to cultivate the eight dhyānas and so forth is called "the section on loathing"; and because the bhūmi is perfected, it is called "the section on the fruit of loathing." Furthermore, in explaining these four sections, their order corresponds to the path of preparatory application, the uninterrupted path, the path of liberation, and the path of advanced progress, as may be understood.
12.11
Within the first section, there are three parts: first, summarizing the preceding and introducing what follows; second, directly clarifying the ten minds from "What are [the ten]" downward; third, concluding the practice and entering the bhūmi from "The bodhisattva with these [minds]" downward. Within the ten minds, the first two form a pair: first, the mind free from faults, which means relying on the previous pure morality to arouse this deep mindfulness and proceed toward meditation with a pure mind; second, the mind abiding in the good, which means that relying on the Mahāyāna dharmas in which one abides, the mind is firm and unmoving, and is thus called "fierce and sharp." The next three form a pair, within which the first two are freedom from faults and the latter one is producing practice. Within freedom from faults, the first loathes future desires and is thus called "the loathing mind"; the second renounces present desires and is thus called "the mind free from desires." Future ones have not yet arisen, so one can only loathe them in advance; regarding present ones, receiving and renouncing them is called "non-greed" in the commentary. Within producing practice, it means not relinquishing what was cultivated in one's own portion of the previous bhūmi and advancing to arouse the superior practices of this bhūmi, which is thus called "the non-retrogressing mind." The next three form a pair, within which the first is freedom from faults and the latter two are accomplishing the good. Within freedom from faults, it means that this preparatory application deeply subdues the afflictions to be abandoned in the third bhūmi, not allowing those delusions to become faults; the commentary explains: "Afflictions of one's own bhūmi cannot destroy it, so it is called the firm mind." Master Yuan explains that the previous two bhūmis are "one's own bhūmi." Master Bian explains that the four dhyānas and four formless [attainments] are "one's own bhūmi." Both are feared to be inaccurate. Within the latter two accomplishing the good, the first accomplishes the essence of the good, and the latter accomplishes the function of the good. Because the essence is accomplished, entering and emerging are free, which is called "the radiant and flourishing mind," meaning the utmost of purity. Samāpatti is translated here as "equipoise" (dengyin), which is the name for entering and emerging from concentration. Because the latter function is accomplished, taking birth is free; though born in a lower plane, one does not lose the function of concentration, and because of this solidity, it is called "insatiable." These two minds are ultimately perfected when the lower bhūmi is fulfilled. Later it says that being able to enter and emerge from meditation is the radiant and flourishing mind, while accomplishing birth not constrained by the power of meditative liberation is this solid mind. The commentary below says: "That solid mind is presently accomplished here." The final two minds form a pair: the first is freedom from faults, which the commentary calls "being born reliant upon that," meaning being born reliant upon the desire realm. Because of great wisdom, one is not defiled by afflictions, hence it is called "the superior mind." The latter one benefits sentient beings: by great compassion gathering and converting them without severing the various existences, it is thus called "the great mind." The section on preparatory application is concluded.
12.12.1
In the second section on the practice of loathing, the commentary divides it into three: first, loathing and leaving conditioned things, which is called guarding against afflictions; second, relinquishing a narrow and inferior mind, which is called guarding against the practices of the Hinayāna; third, seeking the vast and great above, which is called practice embraced by upāya. Furthermore, because one skillfully embraces and arouses practices such as the eight dhyānas, it is called practice embraced by upāya. Within the first, there are twenty phrases: first, ten phrases clarify the contemplation of impermanence; the latter ten clarify that there is no savior, revealing defects with respect to persons. Within the first, there is first one general phrase, namely "in accordance with the true mark": conditioned phenomena are in reality impermanent, hence called the "true mark." The commentary calls it "the activities of life not abiding": the continuity of conditioned phenomena is called "life"; their flux is called "activity"; this very non-abiding is called "impermanence." Within the particulars, there are two: first, "how is this impermanence?", asking about the conditioned phenomena, the impermanent dharmas; second, "what is impermanence?", asking about the meaning of impermanence in those dharmas. In the former, the sūtra has six phrases, within which the first four are in terms of the internal primary reward, and the latter two are in terms of the external dependent reward. In the former, first, in terms of the impermanence of suffering, the commentary explains that "relying on the power of the body's transformation, the three sufferings arise": the flux of the internal retribution is called "the time of the body's transformation"; transformation can produce suffering, so transformation is called "power"; suffering arises reliant on transformation, hence called "relying"; and because it is suffering, its nature is impermanent. Second, the impermanence of selflessness: the commentary's sūtra text lacks this; it means that encountering adverse conditions impairs lifespan, and lacking autonomy, it is selfless; being selfless, it is impermanent. Third, the impermanence of impurity: relying on the power of food and drink, good or bad, causes its physical appearance to be impure, increasing and decreasing; increasing and decreasing irregularly is impermanence. Fourth, the impermanence of not lasting long: the commentary's sūtra text calls it "impermanence"; this uses coarse impermanence to reveal subtle impermanence. The commentary's "relying on the power of not guarding against various evils": treading on perilous paths and ingesting poison is called "not guarding"; relying on this power causes the body to die prematurely. In the following two in terms of the dependent reward, the first is in terms of the world, and the latter is in terms of material wealth. In the first, "relying on the power of the world's formation": due to relying on the power of formation, there is this destruction, hence called the impermanence of ruin. The latter is due to the power of wealth lacking a fixed master: not abiding in a single place, it is called the mark of untrustworthiness. Second, "what is impermanence?" clarifies the meaning of impermanence. Or, taking arising, ceasing, and transmigration as the meaning of impermanence, which is common to both the Mahāyāna and Hinayāna, as stated elsewhere. Or, taking non-arising and non-ceasing as the meaning of impermanence, which is unique to the Mahāyāna, as stated in the Vimalakīrti [Sūtra]. Or, expounding two kinds, as in this text. Or, expounding three kinds: first, the impermanence of non-entity, in terms of the parikalpita nature; second, the impermanence of arising and ceasing, in terms of the paratantra nature; third, the impermanence of separation and non-separation, in terms of the pariniṣpanna nature. Because when entangled it is called not separated from defilement, and when emerging from hindrances and separated it is called separated from defilement; in terms of this indefiniteness, it is called impermanence, as fully explained in the Madhyāntavibhāga-śāstra, the Foxing lun, and so forth. The above two are both expositions of the Mahāyāna final teaching. The mention of "impermanence in an instant" is because arising and ceasing from moment to moment does not stop for even a short while. Here, what is called "non-arising and non-ceasing" means that because it does not definitely arise, it quickly ceases, and because it does not definitely cease, it arises again; therefore, in terms of both being indefinite, it is also called non-arising and non-ceasing. Second, the impermanence of self-nature unreality means that among the three times, dharmas lack self-nature; hence, not coming from the past is called "not arising," not going to the future is called "not turning," and in the present not abiding. Here the three times are spoken of in terms of the gate of continuity; if spoken of in terms of the gate of arising and ceasing, then the future should be called "coming" and the past called "going." Because these two gates exist, it does not contradict other texts. Second, on having no savior: first, reiterating the previous impermanence as real; from "knowing that dharmas..." downward, directly revealing the lack of a savior. First, saying "knowing there is no maker and no producer" means that amidst impermanent dharmas, none can produce or make rescue and protection for them. The commentary's sūtra text calls it "having no savior," which is the general phrase. From "no coming" downward distinguishes the particulars, within which the first four clarify having no savior at the time of death: first, in youth and vigor, when impermanence has not yet arrived, looking forward to later death, there is no reliance or protection to enable one to escape, hence called "having nothing to rely on." Here, calling it "no coming and no going" means that there is no reliance coming that can cause impermanence to go, hence it is said. Second, in declining years nearing death, when impermanence arrives, there is no one who can save, and because impermanence and death approach, there is much shared grief, hence called "grief"—continuity of sorrowful thoughts is called "much," and arising together with the mind is called "shared." Third, when the aggregates of birth disintegrate and the signs of death appear before one, grief in the interim increases further, called "sorrow." Fourth, when the four great elements separate, various pains and distresses arise. The above four clearly show the marks of having no savior at the time of death, and are therefore distinguished first. The next two phrases concern defects without rescue amidst external matters of seeking out objects of affection. First, being bound by hatred and affection: during pursuit, one is greedy for what is desired and hates what is not desired; toward agreeable and disagreeable objects, false thoughts of affection and hatred constantly turn without being relinquished, and antidotes do not enter, hence called "having no savior." Second, what the commentary's sūtra text calls "grief and distress increasing further": during enjoyment, pleasure is little and suffering is much; guarding material wealth brings forth enmity and even loss of life, suffering and distress being greater than the suffering of poverty. This sūtra text omits this phrase. The next four phrases are in terms of bodily suffering having no savior. Within them, first, "having no cessation or accumulation" clarifies that when the body grows old, youth and vigor cannot be gathered again, hence called "having no savior." Second, "having no fixed place of birth" clarifies that when dying and life ends, one cannot definitely know in which destiny one will be born. The commentary's sūtra text omits this phrase. Third, "only for the sake of greed and so forth" clarifies that in youth and vigor, relying on the three feelings, one arouses the three poisons to burn one's own wholesome roots, which is also a decline and damage to one's own body, hence called "having no savior." Fourth, "increasing future lifetimes": in declining years, one is increased by immeasurable sickness and suffering. Sickness runs through beginning and end, but is frequent in old age. Another explanation: due to sickness one creates karma, increasing the suffering of future lifetimes. "Lacking reality, like an illusion" clarifies falsity. The commentary explains this again. The latter three phrases and the first four are both matters of bodily afflictions; why are they not stated together in the first place to show the frequent defects of the body? To reveal that bodily afflictions are manifold. The practice of guarding against afflictions is concluded. In the second, guarding against the practices of the Hinayāna, the first ten phrases guard against a small mind, and the latter twenty phrases guard against a narrow mind. In the former, there is first the general and then the particular. In the general, first reiterating the previous: having first contemplated impermanence, a loathing mind was aroused; later contemplating that there is no savior, loathing arises even further; hence it says "turning to loathe and leave even further." Below, proceeding to what follows means directly guarding against the small mind of the Hinayāna and seeking the great fruit of Buddhahood; hence it says "proceeding toward the wisdom of the Buddha." Below, in distinguishing the particulars, there are two: the first five phrases seek the bodhi of the Buddha, which the commentary calls "the greatness of gathering merit"; the latter four seek great nirvāṇa, which the commentary calls "the greatness of purity."
12.12.2
In the former [section]: First is greatness of supernatural powers (abhijñā). Knowing that the Buddha's supernatural powers are difficult to fathom, [the sūtra] says, "Wisdom is inconceivable." Wisdom is the very essence of supernatural powers. Second is incomparable greatness. Relying on contrast to reveal superiority, because there is no counterpart, it says, "cannot be measured"—termed "unequalled" in the Śāstra's sūtra text. The above two explain that the marvelous function is autonomous. Third is greatness of great meaning, meaning that it benefits immeasurable sentient beings, so it says, "possesses great power and influence"; this is the virtue of benefiting others. Fourth is blameless greatness: being rare and difficult to attain, it says, "none can overcome [it]"—termed "difficult to attain" in the Śāstra. This is the virtue of benefiting oneself. Fifth is non-identical greatness. This also relies on contrast to reveal superiority: in terms of principle, it truly differs from external [paths], surpasses the Hinayana, and transcends causes to reveal superiority; here the author of the Śāstra speaks from the head, thus saying, "not mixed with non-Buddhist paths." The above three show the complete endowment of the virtues of practice. In the second [part], on seeking the pure fruit of nirvāṇa, the author of the Śāstra first explains generally, subsuming it under three meanings: first, leaving defilements; second, leaving suffering; third, attaining nirvāṇa. In the second, particular [exposition]: First, leaving the two obstructions and their residual impressions (vāsanā), it is therefore termed "without decline." Second, the root of suffering being exhausted, grief and sorrow also perish, hence it is termed "without distress." Third, regarding the attainment of nirvāṇa, the sūtra has two clauses: first, arriving at the great, secure city of nirvāṇa, termed the virtue of benefiting oneself; second, arriving there and never returning, able to benefit widely, hence it says, "rescuing suffering sentient beings," as this is apratiṣṭhita-nirvāṇa. In the second [section], on guarding against a narrow mind: the first ten [clauses] arouse compassion (karuṇā), and the latter ten rescue and deliver; this is also first compassion and then loving-kindness (maitrī). In the first [part], it first repeats the preceding to introduce the following and cites the number as a general heading: seeing the victory and benefit of the Buddha's wisdom and lamenting that beings cannot attain it, contemplating the suffering and distress of the conditioned and pitying beings' anxiety over it, therefore one gives rise to an ever more superior mind of compassion. Second, from "What are [they]?" onward directly reveals the practices of compassion. Therein, the first clause is general: because all sentient beings are far from the Buddha, the compassionate father, they are called "fatherless"; lacking the sons and daughters of wisdom and compassion, they are called "solitary." Because of being thus orphaned and solitary in suffering without rescue, they truly become pitiable. In the remaining nine specific [clauses], the first two pertain to sentient beings who seek desires: first, seeking wealth without satiety is termed "impoverished and without reliance"; second, giving rise to defilements beyond one's due regarding others' wealth and seeking without rest, hence it says, "the three poisons," etc. The next three pertain to sentient beings who seek existence: therein, first, suffering's fruit is not escaped, revolving incessantly through the three realms and six destinies, hence it says, "locked up in," etc.; second, the cause of suffering is not eliminated, meaning that being covered by defilements is the cause of that suffering, hence it says, "constantly dwelling," etc.; third, lacking counteractive power, meaning being born in places of hardship, separated from good teachers, and lacking the antidote of good roots, it says, "lacking the power of correct contemplation." The next four pertain to sentient beings who seek the pure life (brahmacarya): the first three are Hīnayāna, and the last one is non-Buddhist paths. In the former: first, not seeking the great cause is termed not giving rise to superior mindfulness, hence it says, "their mind toward wholesome dharmas is slight," meaning that because they only delight in small goods and do not delight in great goods, it is termed "slight"; second, not seeking the fruit of great bodhi, hence it says, "losing the Buddha's marvelous Dharma," meaning falsely grasping at minor fruits and relying on them as ultimate, which is called "harbouring overweening pride" (abhimāna); third, not seeking the fruit of great nirvāṇa, hence it says, "constantly following," etc., meaning that even if they attain the Hīnayāna nirvāṇa without remainder, they constantly follow the flowing water of transmigration of inconceivable transformation. The last one is the fault of non-Buddhist paths, falsely practicing heterodox paths and dreading true nirvāṇa. In the second [part], on direct rescue and deliverance: first, it repeats the preceding to introduce the following, giving rise to the general mind to rescue; this is the general clause. In the following nine specific [clauses]: the first three eliminate the three obstructions to reveal the locus of deliverance; the next five bestow the three trainings to explain the practices of deliverance; the last one causes suffering to cease, which is the fruit of deliverance. In the first three, it speaks of this because one should untie their bonds of karma, purify their defilements, and liberate them from their retributions of suffering. In the next five on bestowing practice, the first two bestow the three trainings: meaning, first, encouraging them to abide in the place of keeping precepts, hence it says, "place them in wholesome abodes"; encouraging them to abide in the place of concentration and wisdom, hence it says, "cause them to dwell securely." Why are concentration and wisdom combined into one clause? Because in the preceding bhūmi the completion of precepts was distinguished separately, whereas in the subsequent bhūmis the explanation of wisdom is not yet reached; thus, wisdom is explained in terms of concentration and joined into one clause. The Śāstra says, "Because it is the bhūmi of samādhi, concentration and wisdom are spoken of together." The next three clarify the benefits of bestowing the Dharma. The first two clauses pertain to precepts: first, for those who wish to receive precepts, causing them to eliminate doubts about precepts, to have faith in and revere precepts, and to take pleasure in receiving them due to their great merit, it is termed "rejoicing"; second, for those who have already received precepts, showing them what is kept and broken and revealing the virtues of precepts, causing their minds to abide joyfully, secure and unshaken, hence it says, "cause them to know what is appropriate." The last one pertains to concentration and wisdom: restlessness and depression obstruct concentration, while defilements obstruct wisdom; eliminating these two, concentration and wisdom are accomplished, hence it says, "cause them to attain deliverance." Another explanation: restlessness (auddhatya) obstructs concentration, and sinking (styāna) obstructs wisdom; defilements obstruct both. These are subtle defilements that accompany the practitioner, so they are called "accompanying" (anucara), not the secondary defilements (upakleśa), because they are latent drivers (anuśaya). The next one is the fulfillment of rescue and deliverance: causing them to attain the two kinds of nirvāṇa, with and without remainder, hence it says, "cause suffering to cease." In the third [section], on cultivating practices gathered through upāya: first, the intention is stated; next, the text is explained. In the former: because the bodhisattva previously contemplated that the conditioned has many faults, that sentient beings have not escaped, and that sentient beings do not attain the great benefit of the Buddha's wisdom, and further reflected: "Sentient beings have fallen into defilements, karma, and suffering—by what upāya may I pull them out and cause them to attain bliss?" They immediately know that it does not depart from the Buddha's unhindered wisdom. From what does this wisdom arise? They immediately know that it does not depart from the wisdom of reality on the eighth bhūmi and above. From what does real wisdom arise? They immediately know that it does not depart from the non-active wisdom of the fourth bhūmi and above. From what does wisdom arise? They immediately know that it does not depart from the meditative concentration of the third bhūmi. From what is concentration obtained? They immediately know that it does not depart from hearing the Dharma. For this reason, the bodhisattva first seeks the correct Dharma. Having heard the Dharma, they contemplate in a quiet place; having contemplated, they cultivate and enter the dhyānas and formless [attainments]; relying on concentration, they contemplate phenomena and give rise to non-arising wisdom; relying on this, they gradually increase and generate spontaneous wisdom of reality; relying on this, they gradually increase and generate the Buddha's unhindered wisdom; having attained wisdom, they are able to exhaust the realm of sentient beings, pulling out suffering, bestowing bliss, and constantly transforming without cease. The intention of the text is like this, and therefore it is named "practices gathered through upāya." In the second [part], explaining the text: the upāya in this text has five tiers: first, the upāya of initiating contemplation, meaning repeating the above three minds to initiate subsequent contemplation and seeking; second, from "at that time, wishing to possess" onward is the upāya of pointing toward the goal, meaning pointing toward the Buddha's wisdom to indicate the goal toward which practice tends; third, from "making this reflection" onward is the upāya of contemplative seeking, meaning contemplating and investigating the Dharma for delivering sentient beings; fourth, from "at that time, knowing that dwelling..." onward is the upāya of correct knowledge, meaning knowing that the Buddha's wisdom can rescue sentient beings, up to knowing that it arises from hearing the Dharma; fifth, from "having known this, the bodhisattva..." onward is the upāya of gathering cultivation, meaning cultivating the practice of hearing the Dharma to gather the correct Dharma. In the first [tier] there are three: first, repeating the above practice of guarding against defilements, hence saying "thus wearying of," etc.; second, repeating the above practice of guarding against a narrow mind, hence saying "deeply mindful of sentient beings"; third, repeating the above practice of guarding against a small mind, hence saying "seeing the all-knowledge," etc. The author of the Śāstra states that relying on these three minds one can initiate subsequent practices, and therefore speaks of these three as three kinds of causes. The first is understandable.
12.12.3
Regarding the latter two [sections]: as for the cause for generating vigor, seeing that the Buddha's wisdom possesses benefit and can rescue sentient beings, one therefore relies on this to give rise to great vigor and cultivate its causal practices. The treatise says: "Because one is able to cultivate that path, and because deep mindfulness is the cause, one is able to skillfully transform sentient beings." Second, regarding marking the direction toward upāya, the treatise says: "One relies on the Tathāgata's wisdom to rescue and deliver sentient beings." This means that it is named so because it reveals and generates the practice that gathers through upāya. Third, regarding contemplating and seeking upāya: regarding "sentient beings falling into suffering," the treatise sūtra also includes "karma." Question: Earlier, in the ten rescue-and-deliverance resolves, one rescued and delivered them from the points of affliction, karma, and suffering by means of the three trainings; why is it now asked: "By what upāya can one pull them out and save them?" Answer: Earlier, one knew the methods of deliverance such as the precepts, but did not yet know what wisdom to use to be able to bestow these methods. Question: If so, earlier in guarding against a narrow mind, one already knew that the Tathāgata's wisdom possesses great power and can rescue sentient beings; why is it now asked: "By what can one pull them out and save them?" Answer: Although one previously saw that the Buddha's wisdom can rescue them, the Buddha-fruit is in the future and cannot yet be applied in the present. One wonders whether outside of the Buddha's wisdom there is still another dharma that can rescue and save them or not; therefore it asks, "By what upāya?" Distinguishing it from the small nirvāṇa, which is identical to that conjured city and not ultimate, it therefore says "ultimate bliss." Fourth, regarding correctly knowing upāya: if complete, there are five dharmas and four pairs, which the treatise subsumes into three. As for the "five," they are: first, wisdom of unimpeded liberation; second, knowledge of reality; third, non-active wisdom; fourth, dhyāna-concentration; and fifth, wisdom born of hearing. As for the "four pairs": first, relying on hearing to obtain dhyāna; second, relying on dhyāna to generate wisdom; third, relying on wisdom to attain reality; fourth, relying on knowledge of reality to obtain unimpeded wisdom. As for subsuming them into three: the first fully exhausts the Buddha-fruit, named "realizing the ultimate exhaustion"; the last, the wisdom born of hearing, is named the third, "practices on which that [arising] relies"; the middle three are named "generating the ever-higher realization of the ultimate exhaustion." Because each of these three has that which is lower, arising from others toward the higher, and can generate others progressively up to the Buddha, they are subsumed into one and named "ever-higher," etc. However, among these five, the first is exclusively that which is generated, the last is exclusively that which can generate, and the middle three partake of both; hence they are combined into one. In this sūtra, within the "knowledge of reality," the words "not apart from" are abbreviated and absent; within the "non-active wisdom," "not apart from the upāya of dhyāna" is abbreviated and absent; the rest should be understood as explained in the treatise. Specific characteristics are the objects of direct perception, and common characteristics are the objects of inferential cognition; both involve conditioned fabrications and are called "activity"; realizing emptiness and relinquishing this is called "non-active wisdom." This is the dharma of the fourth bhūmi. On this bhūmi, one merely obtains the radiance of that wisdom, hence it is called the Radiance-producing Bhūmi (Prabhākarī), just as prior to the bhūmis there is the concentration of obtaining radiance, etc. As for "superior progress dhyāna": in the Hīnayāna, there are four pure dhyānas: first, the falling-away portion; second, the remaining portion; third, the superior-progress portion; and fourth, the decisive portion. Here it is this third, the superior-progress portion, spoken of as superior in comparison to the dhyāna within the previous upāya of proceeding to the bhūmi. As for "decisive," it is the decisive portion, meaning decisive direction toward that fourth bhūmi. As for "contemplation by one's own wisdom": this distinguishes it from the clarity of wisdom that is produced, because it is the contemplation known by the bodhisattvas of this bhūmi. The rest is to be known from the treatise. Fifth, regarding the upāya of gathering cultivation: first, recapitulating the previous to introduce the subsequent, meaning that previously, for the sake of rescue and deliverance, one had already generated great vigor, and now, having correctly known the essential dharmas that were heard, one courageously pursues them; therefore it is said that "seeking the Dharma, one adds further diligence." This is the general statement. Second, from "day and night" downward, it specifically reveals it, wherein there are two parts: first, explaining the practice of seeking; second, from "when the bodhisattva has such upāya" downward, revealing that the mind venerating the Dharma is perfected; this is also first revealing the wisdom born of hearing, and subsequently explaining the cause of the wisdom born of hearing. In the former part: among these eleven dharmas, if considered generally in terms of what is received, there are only teaching and meaning; that is, the first five seek the dharmas of teaching, and the remaining are all meaning. Or, if considered in terms of what is accomplished, they fully accomplish the three wisdoms: the first five are the dharmas of the wisdom born of hearing, the next one is the dharma of the wisdom born of reflection, and the remaining five are the dharmas of the wisdom born of cultivation. Relying on this meaning, the author of the treatise explains the name, saying: "In accordance with hearing, reflection, and cultivation, it illuminates dharmas and makes them manifest; hence it is called the Radiance-producing Bhūmi." Or, if considered in terms of the essence of the dharmas sought, there are four: the first five seek the teaching dharmas; the next three seek the principle dharmas; the last three seek the practice dharmas; the result dharma is omitted, because it is not what is directly practiced. In the treatise, "as previously stated" refers to the treatise passage immediately preceding that had not yet stated teaching and meaning. 1. Listening day and night, etc., because of being free from pride and indolence. 2. Hearing the Dharma with joy, because of having no envy. 3. Loving the Dharma and hearing the meaning, because of having no intention to subjugate others. 4. Relying on the Dharma: relying on the Mahāyāna teaching, seeing for oneself and apprehending correctly without forgetting; meaning self-awakening without depending on others. 5. Conforming to the Dharma: relying on opening, reading, studying, and reciting, conforming to the noble words. 6. Fulfilling the Dharma: reflecting in a secluded place, so that the meaning is fulfilled. 7. Discerning the Dharma: proclaiming and explaining in accordance with the teaching, expounding it for others. 8. Ultimate Dharma: cultivating based on dhyāna-concentration, meaning that this third bhūmi takes concentration as the ultimate accomplishment. 9. Taking refuge in the Dharma: meaning seeking the supramundane, undefiled dharmas of wisdom of the fourth bhūmi and above. 10. Seeking the Dharma: seeking the dharmas of great compassion to gather sentient beings in the subsequent bhūmis. This sentence is absent in the treatise sūtra. 11. Adapting to the Dharma: seeking the dharmas of effortless practice of the eighth bhūmi and above, adapting to and being able to generate the unobstructed wisdom of liberation of the Buddha-fruit. Among these eleven, the first two show constant and diligent practice, which is the practice of being able to seek the Dharma on this bhūmi. From "rejoicing in the Dharma, etc." downward, it is correct cultivation, which is the practice of the dharmas sought. In the second part, on venerating the Dharma, there are two: first, explaining the cause of being able to seek the Dharma; second, from "moreover, as heard" downward, revealing the cause of the practices sought. Alternatively, the former is seeking the Dharma, and the latter is reflecting on the meaning. In the former part, the treatise says: "What is the cause of that constant diligent practice?" This asks for the cause of the practice of being able to seek the Dharma. It says "respect and venerate," etc., answering briefly that taking veneration of the Dharma as the cause gives rise to the practice of seeking the Dharma; because respect and veneration are extreme, it is called "ultimate exhaustion," and therefore one does not begrudge body, wealth, etc. In the text, weighing the veneration of the Dharma briefly presents ten matters: 1. Disregarding treasures and venerating the Dharma, wherein from the beginning up to "not giving rise to thoughts of difficulty," one renounces wealth for the sake of the Dharma; second, "merely toward the speaker," etc., venerating the person and disregarding treasures. 2. From "for the sake of seeking" downward, being able to renounce internal and external. Therein, first is general, and from "realm" downward is specific. Within the specific: first, the external; previously movable wealth was easy to renounce, but realm and residence are difficult, so they are discerned next. In the treatise, it is called "the place from which wealth is acquired." From "wives and concubines" downward is internal; what the treatise calls "that for the sake of which wealth is [acquired]" are wives and so forth. Outside realm and external wealth are easy to renounce, but wives and so forth are difficult, so they are discerned next. 3. From "moreover, for the sake of" downward, exhausting respect in attendance and service; the sūtra says: "even using one's own body as a couch and seat," etc. What the treatise calls "and that for the sake of which they are [sought]" is that for the sake of which the previous internal and external were [sought], namely one's own body. Other things are easy to renounce, but one's own body is difficult, so it is explained next.
12.12.4
4. From "destroying" downward, destroying arrogance and enduring suffering. First, destroying arrogance: disrespect toward superiors is called haughtiness; clinging to self and looking down on inferiors is called self-pride; being arrogant among equals is called great pride—all of which one can destroy for the sake of the Dharma. Previously, bodily respect was easy to perform, but mental pride was difficult to dispel; hence it is explained next. The treatise says: "That haughty mind can also be renounced here." 5. From "various evils" downward, enduring suffering to seek the Dharma: emotions and pride are easy to renounce, but bodily suffering is difficult to endure; hence it is discerned next. 6. From "if obtaining" downward, surpassing the obtaining of heavy treasures, because three thousand [worlds of] heavy treasures are difficult to part with. 7. Surpassing the obtaining of a cakravartin, because it is the supreme among humans. 8. Surpassing the obtaining of Śakra, because it is the supreme among the desire-realm heavens. 9. Surpassing the obtaining of a Brahmā king, because it is the most superior among the form-realm heavens. 10. Renouncing the body and throwing oneself into fire, fully as explained in the sixth dedication. This is binding oneself with commitments through specific acts, revealing that the seeking mind is earnest, and there is no difficulty one cannot [bear]. "Able to contemplate correctly in all ways" means focusing mindfulness and reflecting, thereby apprehending the essential meaning; in the treatise, it explains the cause of correct cultivation. The rest is as discerned and explained in the treatise. The section on the practice of weariness is concluded.
12.13
Third, the section on weariness refers to the wisdom born of cultivation. Furthermore, the previous explained listening to the true Dharma and focusing mindfulness in reflection, while this now explains cultivating practice in accordance with what has been spoken. In the text there are three parts: first, recapitulating the previous to introduce the subsequent; second, from "the bodhisattva thus" downward, directly revealing the essence of weariness; third, from "conforming to all dharmas" downward, explaining the intention of entering dhyāna, etc. In the first part, it first explains the four dhyānas, and subsequently reveals the four formless [attainments].
12.14.1
Regarding the four dhyānas, seven sections are briefly formulated: first, explaining the intention of entering [them]; second, revealing the essential nature; third, establishing the number of factors (aṅga); fourth, explaining provisional versus real; fifth, revealing exclusion and establishment; sixth, explaining the names; seventh, discerning the characteristics. In the first [section], discussing generally why the bodhisattva enters the dhyānas, formless [attainments], immeasurables, and spiritual superknowledges: the treatise explains that it is for the sake of five kinds of sentient beings. First, for the sake of sentient beings arrogant through the bliss of dhyāna, they enter the various dhyānas. The explanation states: There are those who attain the bliss of the worldly four dhyānas and, relying on and clinging to it, give rise to arrogance, so that it is difficult to transform them with the Path; the bodhisattva manifests entering [a state] surpassing what they have attained, pacifies their arrogant mind, and instructs them in the Path, yet does not relish or cling to it themselves, hence abandoning it again. Second, for the sake of sentient beings arrogant through formless liberation, they enter the formless absorptions. The explanation states: There are those who attain the formless absorptions and deem them to be nirvāṇa; [the bodhisattva] demonstrates entering them to transform them. Third, for the sake of suffering and afflicted sentient beings, they enter the immeasurables of loving-kindness and compassion. Fourth, for the sake of sentient beings who have attained liberation, they enter the immeasurables of sympathetic joy and equanimity. Fifth, for the sake of sentient beings who take false refuge, they enter superior powers of spiritual superknowledge to cause them to have right faith. Second, regarding the essential nature, there are eight approaches. 1. The approach according to individual real items: According to the Sarvāstivāda school, although there are eighteen factors, there are only eleven real items. Namely, in the first absorption there are five phenomena: first, initial application (vitarka); second, sustained application (vicāra); third, joy (prīti); fourth, pliancy (prasrabdhi); fifth, one-pointedness of mind (ekāgratā). In the second absorption, internal confidence (śraddhā) is added, augmenting it to become six phenomena. In the third absorption, equanimity (upekṣā), mindfulness (smṛti), correct comprehension (saṃprajanya), and bliss (sukha) are further added, bringing it to ten phenomena. In the fourth absorption, neither-pain-nor-pleasure [is added], making eleven, because joy, bliss, and neither-pain-nor-pleasure—these three—are stated separately. 2. The approach of subsumption by category: Because the three such as joy are not stated separately. 3. Since they share the name of feeling factors, there are only nine phenomena: first, initial application; second, sustained application; third, concentration; fourth, wisdom; fifth, feeling; sixth, mindfulness; seventh, pliancy; eighth, equanimity of formations; ninth, confidence. The verse says: 'Pliancy, equanimity, and mindfulness are each divided into two; feeling and concentration are each divided into four; initial application, sustained application, confidence, and wisdom hold their positions without dividing factors.' The explanation states: Pliancy is divided into two, meaning that the first dhyāna and second dhyāna each have bliss. Equanimity and mindfulness are also each divided into two, meaning that the third dhyāna and fourth dhyāna each have equanimity of formations and mindfulness. Feeling is divided into four, meaning joy in the first dhyāna and second dhyāna, bliss in the third dhyāna, and neither-pain-nor-pleasure in the fourth dhyāna. Concentration is divided into four, meaning that each of the four dhyānas has one-pointedness of mind. Confidence is internal clarity, and wisdom is correct comprehension. 3. The approach of integrating the provisional: According to the Mahāyāna school, the essence is only seven phenomena. The bliss of the first two absorptions is also because it is of the category of feeling, hence pliancy is excluded. The internal clarity of the second dhyāna is provisionally established on the basis of equanimity, mindfulness, and correct comprehension, hence confidence is excluded; therefore there are only seven. The verse says: 'Equanimity and mindfulness are each divided into two; concentration is four, and feeling has six; initial application, sustained application, along with wisdom, hold their positions without dividing factors.' Equanimity and mindfulness are each divided into two, meaning the third dhyāna and fourth dhyāna. Concentration is four, meaning the four dhyānas. Feeling is six, meaning joy and bliss in each of the first two, bliss in the third, and neither-pain-nor-pleasure in the fourth. Furthermore, among the four indeterminates, two refer to initial application and sustained application. Among the five specific objects, three refer to mindfulness, concentration, and wisdom. Among the five omnipresents, one refers to feeling. Among the eleven wholesome [factors], one refers to equanimity of formations. 4. The approach of re-subsumption: Taking only five phenomena as the nature, because the two phenomena of initial application and sustained application take wisdom as their nature. The above is according to the Initial Teaching. 5. The approach of integrating characteristics: These preceding dhyāna portals and the preceding dhyāna factors are empty as their very characteristics, entirely non-existent, which is the essence of the dhyāna factors; examine as in the Dà zhìdù lùn. 6. The approach of the exhaustion of things: These very dhyāna portals internally subsume the virtues of the tathāgatagarbha and suchness; examine as in sūtras such as the Śrīmālā[devī-siṃhanāda-sūtra]. This is according to the Final Teaching. 7. The approach of obliteration: In accordance with the principle, there is neither absorption nor non-absorption; examine as in sūtras such as the Sūtra of Mañjuśrī's Touring. This is according to the Sudden Teaching. 8. The approach of interpenetrating subsumption: This absorption portal directly subsumes the boundless, unhindered dharmadhātu, mutually identical and entering, etc.; examine as in the 'Chapter on Detaching from the World' below. This is according to the Perfect Teaching. Third, regarding exclusion and establishment, there are eight approaches. 1. Questioning regarding the unconditioned: The unconditioned is pure phenomena; why are dhyāna factors not established [from it]? Answer: Because dhyāna is conditioned. 2. Questioning regarding form and formations: Form and non-concurrent formations are conditioned; why are dhyāna factors not established [from them]? Answer: Dhyāna factors are phenomena endowed with activity, endowed with cognitive objects, and concurrent; those are not active, lack cognitive objects, and are non-concurrent, therefore they are not established as factors. 3. Questioning regarding the primary mind: The primary mind is that which mental factors rely on and is a concurrent phenomenon; why is it not established as a dhyāna factor? Answer: That which accords with the meaning of dhyāna is the meaning of a dhyāna factor. The primary mind merely serves as a basis and has no distinct function of gathering the mind, therefore it is not established as a factor. 4. Questioning regarding mental factors: Equally being mental factors, why among the five omnipresents is only feeling established as a factor while the rest are not established? Answer: Generally speaking, a dhyāna factor must possess three meanings: first, an antidote factor; second, a benefit factor; third, the intrinsic nature serving as the basis for those two. Within these, entering any one category and having the meaning of conformity is the meaning of a factor. Because feeling serves as a benefit factor throughout the four dhyānas, it is therefore established as a factor. Attention alerts the mind, contact arises from the conjunction of the three, ideation delineates cognitive objects, and volition can impel the mind; each accords with giving rise to the mind and does not accord with quiet meditation, therefore they are not established as factors. Question: Among the five specific objects, why are the three of mindfulness, concentration, and wisdom established as factors, while the remaining two are not established? Answer: Concentration is one-pointedness of mind, common to the four dhyānas; it is the intrinsic nature serving as the basis for those two. Mindfulness is the antidote factor for the third and fourth [dhyānas] because it clearly remembers the characteristics of the faults to be countered; wisdom is the antidote factor for the third dhyāna because it discriminates the deep faults seen in what is to be countered; each has conformity, and therefore they can be established as factors. Aspiration and resolve expect objects and decisively grasp cognitive conditions; neither accords with absorption, therefore they are not established as factors. Question: Among the eleven wholesome [factors], why is only equanimity of formations established as a factor while the other phenomena are not established? Answer: Equanimity is the antidote factor for the third dhyāna and fourth dhyāna because it can abandon the hindrances that are to be countered; therefore it is established as a factor. Confidence has deep conviction, joy, aspiration, and mental clarity as its nature; shame values and respects the worthy and good; embarrassment shrinks from and rejects violence and evil; non-attachment has non-clinging as its nature; non-hatred has absence of malice as its nature; non-delusion is clear understanding of principle and phenomena; energy is encouragement and spurred effort; heedfulness prevents evil and cultivates the good; non-harming does not injure sentient beings; all of these have no meaning of conformity to quiet meditation and do not enter the three positions, therefore they are not established as factors. Pliancy, when in absorption, harmonizes and relaxes body and mind, but is obscured by joy and equanimity, so it is also not established as a factor. Question: Among the four indeterminates, why are initial application and sustained application established as factors, while the remaining two are not factors? Answer: Initial application and sustained application are antidote factors for the first dhyāna. Repentance, regret, sleep, and mental torpor all do not accord with absorption, therefore they are not established as factors. Question: Why are major and minor defilements not established as factors? Answer: Dhyāna is not turbid or defiled, therefore they are not established.
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- 華嚴經探玄記 — Classical Chinese