華嚴經探玄記 12.12.2

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.