華嚴經探玄記 13.78

13.78

Seventh, regarding the explanation of the text, it is also divided into three parts as before. First, in the section of praise and request, there are fourteen verses, divided into five: first, three [verses] where the heavenly hosts make offerings and praise; second, one verse where the heavenly king makes offerings; third, one and a half verses where the remaining heavenly kings and others praise the Dharma and make music; fourth, seven and a half verses where the devīs praise what has been attained. Therein, the first two and a half verses praise the benefits of the Buddha's bodily karma; the next one praises the benefits of the Buddha's speech karma; the next three praise the benefits of the Buddha's mental karma. The next one [shows that] having praised, they abide in silence, longing to hear about the subsequent bhūmi. The final one is where the leader of the assembly requests the exposition. Second, in [the section] directly revealing the essence of the bhūmi, the treatise divides it into five: first, the upāya of approaching the bhūmi, which is the path of preparatory application (prayoga-mārga); next, initial abiding in the bhūmi, which is the path of immediate succession (ānantarya-mārga); next, correct abiding in the bhūmi, which is the path of liberation (vimukti-mārga); next, the meaning encompasses beginning and end, explained in the correct bhūmi; finally, the fulfillment of the bhūmi, which is the path of superior progress (viśeṣa-mārga). First, regarding what is called the antidote to delighting in inactive practice: in the preceding six bhūmis, clinging to the three emptinesses was called delighting in the inactive; on this bhūmi, one complies with existence without clinging to emptiness, hence it is called the antidote; this is the method of practice of abandoning [what came before] on each bhūmi. Second, regarding the antidote to that obstacle: although the preceding preparatory application remedied the mind delighting in emptiness of the preceding bhūmi, because it still possessed measure and effort, it subsequently became an obstacle. Therefore, in initial abiding in the bhūmi, one cultivates immeasurable and effortless practice as an antidote, hence its name. Third, regarding the excellence of dual practice: the defiling obstacles having been eliminated, śamatha and vipaśyanā are exercised together. Fourth, regarding its excellence over the preceding and subsequent bhūmis: the effort on this bhūmi surpasses the preceding six bhūmis and excels the subsequent three bhūmis, hence this name is established. Fifth, because of the fulfillment of the bhūmi, it is called the fruit of dual practice. In the detailed explanation below, within the first division there are three parts: first, concluding the preceding and presenting the subsequent to encourage cultivation and entry; second, directly revealing the aspects of practice; third, concluding with the functions of the practice. In the first, the treatise states that 'that bodhisattva… up to does not generate superior practice,' which generally presents the obstacle of delighting in inactive practice of the preceding bhūmi. Below, the antidotes are clarified. 'Upāya' means not abandoning sentient beings. The cognition of the selflessness of phenomena serves as an antidote, gathering superior practice; this remedies the arising of a mind of delight within inactive practice. 'Generating the ten wondrous practices' means giving rise to extraordinary practices. These extraordinary practices are unsurpassed among both supramundane and mundane superior practices. That is, the first, second, and third bhūmis are mundane, while the fourth, fifth, and sixth bhūmis are called supramundane; their practices are inferior to this, hence it is called 'superior.' 'Superior' is equivalent to 'wondrous.' Below, the ten practices are individually explained: each one possesses the upāya-wisdom that is identical to emptiness, which gives rise to superior and wondrous practices within existence. Among these, the treatise subsumes the ten practices into four: the first three are each taken individually, and the latter seven are taken together as one, thus making four. Here, the first phrase is identical to the second phrase of the treatise sūtra: namely, relying on the three emptinesses, one gives rise to the four immeasurables. When the treatise speaks of 'matters serving as causes for guarding against evil practices,' it presents upāya-cognition; that is, benevolence not distressing sentient beings is called the upāya of guarding against evil, and because it acts as the cause for this, it is so named. The phrase 'In this way' and below clarifies the generation of wondrous practices; because one gives rise to compassion from emptiness, it is called not acting falsely, and so forth. Second, '[Accompanying] the various buddhas' and below clarifies the excellence of wealth and body. 'Matters serving as causes' presents upāya-cognition: namely, the bodhisattva's inexhaustible fruit of wealth and unhindered physical retribution are accomplished through meritorious practices that do not abide in quiescent extinction; therefore, upāya is said to be the superior cause for them. 'According to what is needed' refers to wealth; 'taking according to intention' refers to the body. That is, taking rebirth according to one's wish, one reiterates wealth and body, repeating the cause and gathering merit. Third, 'Constantly delighting in reflecting' and below clarifies the matter of the cause of guarding goodness: through upāya-cognition, one gathers and guards wholesome roots, causing them to grow, hence it is taken as the cause. Below clarifies the generation of superior practices. The phrase 'attaining the increase of that superior cause' reiterates the preceding and introduces the subsequent. The phrase 'increase of merit and so forth' directly manifests the superior aspects, hence it says 'widely gathering,' and so on. The treatise master's interpretive intention is that the first three phrases belong to practices for the benefit of oneself, and the latter seven are combined into practices for the benefit of others, jointly named 'matters serving as causes for gathering sentient beings,' all taking upāya-cognition as the cause for gathering sentient beings. Among the seven, the first is taking birth according to [the needs of] beings; the next two are transforming them so they leave obstacles behind; the lower four are gathering them so they abide in goodness. In the first, through the power of vows, one takes rebirth to serve as their leader. Why only serve as a leader? Because one thereby obtains sentient beings following along to receive transformation, hence it says 'leaving far behind the three realms,' and so forth. Second, 'Ultimately' and below causes them to leave behind the affliction-obstacle by preaching the antidote; although illuminating the extinction of nature, it does not impede preaching the antidote. Being able to extinguish the two [classes of] afflictions, major and minor, they are called afflictions and secondary afflictions. 'Constantly naturally extinguished' clarifies that this does not impede the extinction of nature. Third, 'Complying with all phenomena' and below causes them to leave behind the cognitive obstacle, hence it says 'in order to extinguish the four obstacles.' As explained in the fifth bhūmi under worldly knowledge regarding books and treatises, the four obstacles should be known. Fourth, 'All buddha-lands' and below clarifies adorning lands and convening Dharma assemblies for the sake of beings; as other sūtras say, 'Although knowing that all buddha-lands and sentient beings are empty, one constantly cultivates pure lands to teach and transform all sentient beings'—this is what is meant. Fifth, 'Knowing the dharmakāya of all buddhas' and below clarifies manifesting the three karmas of principal retribution for beings; first, bodily karma is distinguished. Since the dharmakāya is free from marks, why manifest physical form? To provide sentient beings with five conditions to produce merit: first, seeing; second, hearing; third, drawing close; fourth, making offerings; fifth, receiving the Dharma and practicing. Sixth, 'Knowing the voices of all buddhas' and below clarifies speech karma, which is for turning the dharmacakra for beings. Seventh, 'Knowing all buddhas[' minds]' and below clarifies mental karma exhausting illumination, being able to resolve questions according to what sentient beings ask. Third, 'This is named' and below summarizes the superior capacities. The above explained 'wondrous.' Below explains upāya-cognition. The treatise states that 'these ten generated superior practices correspond to it,' clarifying that they correspond to upāya-cognition; that is, not clinging to emptiness is called upāya-cognition, while existence within emptiness is called superior and wondrous practice. Now upāya-cognition is explained. 'Gathering the antidote' clarifies that without obstructing emptiness, active practices are generated; hence, only these active practices can serve as an antidote to the mind delighting in emptiness, and they are in turn gathered by upāya-cognition, hence it says 'gathering.' Below briefly cites the first two phrases of the sūtra to manifest this by comparison, and the rest may be known by analogy.