華嚴經探玄記 12.57

12.57

In the first part there are two: first, the preparatory path of the bhūmi; second, the initial abiding in the bhūmi. In the former there are three: first, concluding the preceding and introducing the subsequent; second, directly revealing the ten minds; third, concluding that one can enter the bhūmi. Regarding the direct revelation: because in equanimity one's mind attains purity, it says "equanimous mind". How do these ten kinds of equanimity differ from the equanimity of the subsequent sixth bhūmi? Explanation: Because in the preceding bhūmi one seized upon pure phenomena as conceit, in this bhūmi one particularly contemplates the equanimity of pure phenomena; in the subsequent bhūmi one comprehensively contemplates the equanimity of both defiled and pure phenomena. All these are distinctive phenomena regarding cultivation and abandonment corresponding to the bhūmis. Among the ten, the commentary divides them into two: the first three are called "dharmas of the buddhas", which are the result-dharmas, meaning that the ten powers of the three times are all equanimous. Another explanation: mentioning the powers encompasses the remaining meritorious dharmas. The latter seven are called "dharmas that follow the buddhas", which are the cause-dharmas; among them, the first six are the benefit of oneself, and the latter one is the benefit of others. Among the first six, in terms of practice they are combined into the three learnings: the first is the practice of morality; the second is the practice of concentration; the remaining four are the practice of wisdom. Differentiated, they make seven purities: 1. purity of morality; 2. purity of concentration; 3. purity of view; 4. purity of transcending doubt (the above two are in the same phrase); 5. purity of knowledge of path and non-path. These first five share the same names in both the Hīnayāna and Mahāyāna. The latter two have different names: in the Hīnayāna, the sixth is called purity of practice and the seventh is called purity of cessation of practice, because its doctrinal intent is complete cessation; in the Mahāyāna, the sixth is called cessation of practice and the seventh is called purity of the supreme contemplation of the factors of bodhi, because this school takes supreme aspiration based on the cessation of practice. Second, distinguishing them according to stages: in the Hīnayāna, the first two are prior to the path of seeing, the next three are in the path of seeing, purity of practice is in the path of cultivation, and cessation of practice is in the path of the adept (aśaikṣa). In the Mahāyāna, cessation of practice and contemplating the factors of bodhi are both in the path of cultivation, while the rest are the same as before. Why are the first two prior to the path? Because one must rely on morality and concentration before being able to give rise to that outflow-free noble wisdom. Why are the next three in the path of seeing? Because by severing the view of self, one attains purity of view; by severing doubt, one attains purity of transcending doubt; by severing adherence to precepts and vows, one attains purity of path and non-path. When entering the path of seeing, the ten fettering passions (anukāra) are all severed; why are only three mentioned? Because the Nirvāṇa Sūtra explains these three as the primary ones: among the ten fettering passions, the five views and doubt are specifically obstacles to the path of seeing, while the other four apply to both seeing and cultivation. Among these six, three are primary and three are secondary: the view of self is primary and the extreme view is secondary; adherence to precepts is primary and adherence to views is secondary; doubt is primary and wrong view is secondary. Therefore there are three fetters and three secondary [passions]. By completely severing these three fetters, three purities are established. The reason the latter two are in [the path of] cultivation is that in the path of cultivation one severs obstacles and accomplishes virtues, hence there are two. The rest of the text can be understood from the commentary. Second, from "The bodhisattva abiding in the fifth bhūmi" onward clarifies the initial abiding in the bhūmi, which the commentary names "practice in accordance with the path". In the initial general revelation, "skillfully cultivating the factors of bodhi" resumes the factors of awakening cultivated in the preceding four bhūmis, relying on which the ten deeply pure minds of this bhūmi are generated, and subsequently relying on these minds one aspires to this bhūmi. "The supremacy of practice in the non-abiding path, namely being able to attain buddhahood", means being able to realize the tathatā realized by the buddhas; the commentary-sūtra calls it "practice following in accordance with the path". The commentary also states: "Such supremacy of practice in the non-abiding path crushes that conceit: namely, in the preceding four bhūmis, seizing upon the path gave rise to conceit, so the pure mind serves as the antidote. Furthermore, that pure mind aspiring to this supreme path again constitutes conceit, so the path of suchness serves as the antidote; because practice in the path of suchness does not seize upon or adhere to phenomena of suchness, it is also called the supremacy of practice in the non-abiding path." Second, from "this bodhisattva" onward, there are eight phrases in the detailed differentiation. The first two generate the mind of practice: 1. the power of great vows cultivating the bodhimind is generating the mind of practice for the benefit of oneself; 2. untiring compassion is generating the mind of practice for the benefit of others. The remaining six are the practices that are generated; the first three belong to one's own stage, and the latter three are supreme advancements. 3. Attaining the power of the roots of goodness of merit and wisdom, hence it says "attains mindfulness", and so forth. Another explanation: it is because of attaining the power of the three wisdoms of mindfulness and so forth. 4. Cultivating merit and wisdom constantly without resting, hence it says "not abandoning". 5. Correctly cultivating the practice of skillful means, hence it says "producing", and so forth. 6. The beginning of supreme advancement, seeking above insatiably, hence it says "desiring to attain ever-greater superiority", and so forth. 7. The cultivation of practice becoming ever more supreme, hence it says attained through the empowerment of the power of other buddhas. 8. When virtue is established within oneself, it is called one's own person attaining supreme power, hence it says "generating samādhi without regress". In the commentary there are the three wisdoms, which can be understood. Furthermore, it is because taking equanimous tathatā as an object causes the mind not to regress. Second, from "knowing in accordance with reality" onward clarifies the supremacy of practice in the non-abiding path, which has two aspects: 1. the supremacy of purity of wisdom regarding knowable phenomena, which is for the benefit of oneself, guarding against defiled practices and not abiding in the worldly realm; 2. the supremacy of diligent means in benefiting sentient beings, which is for the benefit of others, guarding against Hīnayāna practices and not abiding in nirvāṇa. These two are explained sequentially, but in principle they are actually practiced together; hence it is called "non-abiding". Were it not so, the former would abide in nirvāṇa and the latter would cling to the worldly realm; thus we know they are simultaneous. In the first of these, it first clarifies the differentiation of the real dharmas of the four truths, and subsequently clarifies the differences among the ten truths for transforming sentient beings. Possessing these ten kinds constitutes making ten approaches of observation regarding the preceding four truths, which is also similar to the ten approaches of observing the twelve links of dependent origination below. Thus the chapter on bhūmis in the Yogācārabhūmi states regarding this bhūmi: "Because regarding the four noble truths, one knows them in accordance with reality by means of ten aspects." In the former, the two truths of suffering and origination—whether a buddha exists or does not exist—are in essence the causes and effects of worldly affliction; the two truths of cessation and the path are by nature the causes and effects of world-transcending purity; hence they are called "real dharmas". In the subsequent ten truths, following the Daśabhūmika-śāstra and Master Yan, four approaches are distinguished: 1. Establishment: within the approach of the four truths, the meaning harmonizes with the dharmadhātu. The bodhisattva illuminates it exhaustively without remainder; since expanding the distinctions according to different doctrinal treatises is difficult to exhaust, we provisionally discern the ten approaches in terms of a single round of complete numbers. However, these are all difficult to clarify in terms of the marks of the bodhisattva's own knowing; therefore, they are expressed by relying on those who are transformed to reveal their differences. This is revealing one's own knowledge with reference to transforming others; hence the commentary calls it "purity of wisdom regarding knowable phenomena". 2. Combination and division: or they are combined into one, namely, the differentiation of transforming sentient beings. Or they are divided into two according to whether those transformed are Hīnayāna or Mahāyāna: the first nine transform Hīnayāna, and the last one transforms Mahāyāna. Or they are divided into three according to what is generated by the transformation: the first five transform beings to cause them to generate understanding; the next four transform them to cause them to generate practice; the last one transforms them to cause them to enter realization. Or they are separated into seven with reference to different people: 1. transforming those whose faculties are not yet mature; 2. transforming those whose faculties are already mature; 3. transforming those who doubt profound phenomena; 4. transforming those who erroneously interpret phenomena; 5. transforming those who have departed from right mindfulness; 6, 7, 8, 9. transforming those with right views; 10. transforming sentient beings transformable through the Mahāyāna. Or they are divided into ten according to different phenomena, as in the text. If differentiated extensively, the numbers would be measureless. 3. Distinguishing general and specific in comparison with the characteristics of real dharmas: these ten approaches apply universally to each of the preceding four truths. 1. The conventional truth comprehensively contemplates the differences in the phenomenal characteristics of the four truths; 2. contemplates the emptiness of the essence of the four truths; 3. comprehensively contemplates the four truths as neither existent nor non-existent; 4. comprehensively contemplates the existence and non-existence of the four truths as individually distinct; 5. comprehensively contemplates the four truths as formed through dependent origination; 6. comprehensively contemplates the formation of the realities of suffering due to delusion regarding the four truths; 7. that due to delusion regarding the four truths, origination is enacted; 8. that by thoroughly penetrating the four truths, one attains the realization of cessation; 9. that by thoroughly understanding the four truths, one attains the wisdom of the path; 10. exhaustively penetrating the true nature of the dependent origination of the four truths, the pure dharmadhātu, thereby completing the causes and effects of the Mahāyāna bodhisattva. 4. Explaining the text, in which there are two: first, listing the ten names; next, explaining them sequentially. In the commentary, "sentient beings transformable through the Hīnayāna" does not mean transforming sentient beings to make them enter the Hīnayāna; it means transforming Hīnayāna sentient beings to make them enter the Mahāyāna, which is why it is phrased thus. For the first, because their faculties are not yet mature and they are incapable of entering the Mahāyāna, one explains for them the sixteen aspects of the four truths, which is called knowing the conventional truth. This is the conventional truth within the third tier of the four tiers of two truths. The Yogācārabhūmi says: "Because it is based on awakening others." Explanation: the sūtra and the Yogācārabhūmi apply universally to all faculties and capacities; the Daśabhūmika-śāstra refers specifically to the immature, which can be understood. Second, because for mature Hīnayāna practitioners who are capable of entering the Mahāyāna, one explains the emptiness of phenomena of ultimate truth. The sūtra says: "The One Vehicle causes the small to enter the great, with no other vehicle remaining." Moreover, because principle has no duality, it is also called the "single mark". The Yogācārabhūmi says: "Based on one's own internal wisdom." Explanation: this explanation is not based on those who are transformed. Third, there are people who do not understand the truth of the ultimate reality and hold exclusively to annihilationism; they are called "sentient beings who doubt profound phenomena". Knowing the truth of characteristics means knowing that all phenomena are the single true characteristic, neither existent nor non-existent; hence it is called "truth of characteristics". Another explanation: having heard the ultimate truth, they take it to mean the annihilation of conventional reality, hence called "doubting profound phenomena". Now, to differentiate for them that the specific characteristics of all phenomena are distinctly clear, it is called "truth of characteristics". The Yogācārabhūmi says it is named based on the "abode of both". Explanation: this refers to the aforementioned conventional and ultimate truths as the "abode of both". Fourth, "for those who erroneously understand": having heard the single real truth, they consider it to be definitively one, which is called erroneous understanding, and so forth. Now knowing that the differences between the two truths are not one—the former doubted the oneness, while this one is deluded about the differences. Fifth, having heard the differentiation of the truths, they think each has a substantial essence, conflicting with the right path; they are called "those who have departed from right mindfulness". Knowing the truth of establishment by designation means knowing that the aforementioned distinct phenomena of the four truths are merely assembled through causes and conditions following verbal designations and have no self-nature; hence it is called "established by designation". The Yogācārabhūmi says: "In the sūtras, vinaya, and mātṛkā, it is named as established through this." Sixth, for "sentient beings with right views", causing them to be able to know suffering, sever origination, realize cessation, and cultivate the path. The Yogācārabhūmi says: "Based on the self-nature of suffering of sentient beings in the present; based on the nature of arising from causes of suffering in the future; based on the unarisen nature when causes are exhausted; based on the nature of the means for cultivating their abandonment." The sūtra saying "reaching the non-dual dharma" means that the wisdom of the truth of the path can reach the non-dual principle of cessation. Seventh, for "those transformable through the Mahāyāna", this refers to direct-progress bodhisattvas, those who do not come from the two vehicles, knowing the causes and effects of a bodhisattva. To know them at the stage of fruition is merely through the power of faith and understanding, revealing an image-reflective contemplation-wisdom, and is not knowing through the inexhaustible wisdom of the fruit of buddhahood. This defines and delimits the boundaries; the "Chapter on Transcending the World" below is also like this. In distinguishing that, it is based on practice; here, it is based on understanding. The rest of the text can be understood. Second, from "The bodhisattva thus..." onward clarifies the diligent means of benefiting sentient beings. In this there are two: first, general; second, specific. In the initial general part there are also two: first, contemplating the faults of conditioned phenomena. "False and deceptive": contemplating the inner five aggregates, meaning that falsely conceptualized permanence and so forth are false because unlike [reality] they do not exist; this clarifies that the object grasped is unreal. Constantly generating the conception of a self is deceptive because it is a matter of conceit; this reveals that the grasping subject is not genuine, being deluded and deceptive. This means falsely grasping the preceding false characteristics as self and so forth. Second, "deluding and fraudulent": contemplating the outer six dust-objects, meaning that worldly dharmas are deluding because they all decay; this clarifies that the grasped object is not real, being merely deluding. Worldly dharmas appear continuous and seem beneficial, but in reality they swiftly perish. To claim that something exists when no benefit can be attained is delusion. Worldly dharmas are fraudulent because they lure and seize foolish ordinary beings; this reveals that the grasping subject is deluded regarding reality, meaning that through false grasping, those worldly dharmas conceal their falsity and feign reality, inducing greedy grasping. The statement that they "provisionally abide for a moment, deluding and confusing ordinary beings" summarizes the internal and external, revealing the faults with reference to persons. That is, false objects drawing the mind is called "deluding"; the mind being confused by the objects before it is termed "confusing". Among the aforementioned conditioned internal and external factors, each object is the delusion and the mind is the confusion; this is cited and explained in the commentary and can be understood. Ordinary beings rely on them and seize upon a body of conceit; their new name is "so-many-born" (pṛthagjana); the harmonizing explanation can be understood. Below clarifies the direct generation of compassion and loving-kindness. Therein, "compassion" is because of pitying those sentient beings. "Great" is because it surpasses the compassion of the preceding bhūmi. "Ever-greater superiority" is because of the supremacy of practice in the non-abiding path. "Loving-kindness" is because of manifesting supreme benefit. "Radiance" is because of the accomplishment of wisdom in skillful means for saving sentient beings. Second, from "attaining such power of wisdom" onward, there are two in the detailed differentiation: first, resuming the preceding to introduce the subsequent. "Power of wisdom" resumes the preceding knowledge of the faults of conditioned phenomena. "Not abandoning" resumes the preceding. Ever-greater superiority of compassion and loving-kindness seeking the wisdom of the Buddha directly clarifies seeking great and meaningful benefit for sentient beings. Below, in the direct specific revelation, compassion comes first, followed by loving-kindness. In the contemplation of compassion there are two: first, contemplating suffering arising from conditions; second, from "again having this thought" onward, contemplating deep and severe suffering. In the former, "contemplating the prior and subsequent extremities of conditioned phenomena" comprehensively contemplates the causes of the prior extremity and the fruits of the subsequent extremity. From "knowing that sentient beings..." onward, in the specific differentiation, one first contemplates the prior extremity, wherein one first contemplates transmigration and subsequently reveals non-self. In the former, only mentioning ignorance and existence-craving reveals that the causes of transmigration pertain to ordinary beings and not noble ones. In principle, there are also other conditions such as karma; why are they not mentioned? Because ignorance initiates karma and craving can moisten karma, and karma's induction of retribution takes this delusion and craving as its root; hence they are singled out. The arising of retributions from the three quests is why it says "arising", which is the fruit of the prior extremity. "Transmigrating in saṃsāra" refers to sentient beings of the quest for sensuality. "Regarding the five aggregates, etc." refers to the quest for false brahma-conduct. These are non-Buddhists and not Hīnayāna, hence called "false". "Increasing the accumulation of suffering and affliction" is the quest for existence. In revealing non-self from "sentient beings" onward, the statement "no self and no mine" means that herein there is no self in one's own body and no items belonging to that self; they do not exist because of the ultimate truth. However, conventionally and nominally established, they abide relying on the power of the life-faculty; this explains the "living being" (jīva). Taking birth repeatedly explains "sentient being" (sattva), meaning that multiple lives and deaths is the meaning of sentient being, "repeatedly" being the meaning of multiple. Another explanation: taking birth repeatedly explains "person" (puruṣa), since the Sanskrit name is pudgala, translated here as "frequently taking destinies", meaning frequently taking birth in various destinies. The continuity of body and mind of sentient beings is neither permanent nor annihilated, so one speaks of there being a living being and a sentient being; this explanation clarifies conventional provisional existence. To shatter the intent of their conceited grasping, it is said that there is no living being and no sentient being; this explanation speaks of non-existence to crush illnesses, while provisional dharmas do not await destruction. Being far removed from the grasping subject and so forth explains being free from self and mine. Below, in analogously revealing the subsequent extremity, it is said to be like the prior extremity. By what cause resumes that delusion and craving? "In accordance with whatever sentient beings there are" resumes the preceding fruit. "In accordance with whatever painful practices there are" resumes the preceding non-self, meaning there are only painful fruits and practices of painful causes, with no original self. "Ultimate" in the sūtra is the word "exhaustion" in the commentary. "Not knowing that the ultimate has an escape" means being separated from cessation and the path. "Not knowing that there is no escape" clarifies not knowing that there are suffering and origination. Second, from "again having this thought" onward clarifies contemplating deep and severe suffering: that which pursues one through immeasurable lifetimes is its deep suffering, and the various painful affairs are its severe suffering. First, contemplating sentient beings undergoing suffering without revulsion is why it says "it is astonishing". Furthermore, giving rise to greed and attachment in the midst of nothingness is why it says "it is astonishing". Below clarifies the reason it is astonishing, which is due to the delusion of ignorance. "Having ceased, now ceasing, and will cease" is the suffering pursuing one through immeasurable lifetimes. Second, from "such saṃsāra" onward resumes the preceding astonishment, and subsequently clarifies the various kinds of suffering: that not giving rise to revulsion is astonishing, not to mention further creating origination to make suffering multiply. The wheel of suffering of the five destinies is the physical suffering of birth. Being swept away by the waters of saṃsāra and so forth is the craving of origination. Taking refuge in the five aggregates and so forth clarifies being separated from cessation and the path. Not knowing, not fearing, and so forth clarifies the suffering of illness, meaning the conflict among the four great elements. Being like poisonous serpents that one cannot extract and so forth clarifies possessing that origination. The explanation has four phrases: 1. sentient beings on the quest for false brahma-conduct cannot extract the arrow of pride and views; 2. sentient beings on the quest for sensuality who experience desires cannot extinguish the fires of greed, hatred, and delusion; 3. sentient beings on the quest for sensuality who practice evil deeds cannot shatter the darkness of ignorance, meaning that for the sake of seeing slight gain they practice great evil deeds and later undergo great suffering, which is called darkness; 4. sentient beings on the quest for existence who do not dry up the ocean of craving and do not seek the ten powers and so forth are far removed from the truth of cessation, meaning that the great nirvāṇa of the Buddha's fruit is called cessation. Below clarifies separation from the truth of the path: following the intent of Māra is losing the conditions for the path; the occurrence of evil thoughts conflicts with the cause of the path. The contemplation of compassion concludes. Second, from "such suffering" onward clarifies the contemplation of great loving-kindness. In this there are two: first, pitying sentient beings and cultivating goodness; second, making vows to benefit sentient beings. In the former, it first resumes the preceding suffering sentient beings dwelling in loneliness without rescue, meaning that regarding suffering currently being experienced there is no savior, and regarding suffering not yet experienced there is nothing to rely upon to attain escape; this clarifies being in suffering without rescue. The sūtra lacks "without reliance". Below clarifies that against evil there is no remedy; this sūtra has two phrases, while the commentary-sūtra has four phrases: approaching good friends, hearing the Dharma, contemplating, and practicing. First, good friends who shelter people and affairs are like a house that one cannot draw near to, hence it says "without a house". Second, hearing the Dharma is like an island, relying on which one escapes being swept away by the four currents; being unable to listen, it says "without an island". Third, quietly reflecting to exhaust the meaning is called "ultimate"; being unable to contemplate, it is called "without ultimate". Fourth, the cultivation of wisdom, right view, and related affairs are like eyes that one cannot cultivate, hence called "without eyes". "Only I alone..." and so forth: buddhas and bodhisattvas fill the dharmadhātu, so why say "alone"? It means not wishing to wait any longer for their assistance; having crossed over oneself, it displays heroic and supreme deeds. Increasing merit and wisdom relies on those transformed, causing it immediately to become the cause for humans and devas, and remotely to become the cause for nirvāṇa. "Ultimately pure" causes them to attain the fruit of nirvāṇa. "Unobstructed power of wisdom" attains the fruit of bodhi. The rest is as explained in the commentary. Second, from "contemplating thus" onward clarifies making vows to benefit sentient beings. The first phrase is general, meaning that the text above spoke of suffering without rescue. Here it clarifies that giving goodness is entirely for the sake of uprooting suffering, hence it says "all for the sake of delivering". Below, nine kinds are specifically distinguished: 1. for those already abiding in goodness, not letting them regress and lose the fruit of bliss; 2. causing non-virtuous sentient beings to be able to cultivate goodness (furthermore, this benefit and bliss differ, as fully explained earlier); 3. relieving poverty and deprivation, which is the suffering of insufficient favorable conditions (the sūtra lacks this phrase); 4. rescuing the imprisoned, which is the suffering of being oppressed by adverse conditions, wherein the suffering of being bound by external conditions comes first; 5. illness and so forth, which is suffering initiated by internal causes; 6. transforming them to abide correctly; 7. severing doubts to cause understanding; 8. the three learnings to cause practice; 9. causing them to attain the fruit of cessation. The supremacy of practice in the non-abiding path concludes.