華嚴經探玄記 14.36

14.36

Fourth, from 'a bodhisattva abiding on this bhūmi' onward explains the accomplishment of preaching. Within this, there is first a general explanation and then a detailed one. In the general part, 'knowing the various practices of sentient beings' repeats their entry into practices and knowing them as recipients of the Dharma. 'According to their liberation' and so forth directly clarifies preaching the Dharma in accordance with their faculties so as to bring them to liberation. From 'this bodhisattva transforms' onward provides a detailed explanation of the accomplishment of preaching; the text contains four passages and comprises three levels of meaning: first, up to the end of this first passage is accomplishment in wisdom; second, the passage from 'becoming a great Dharma master' onward is both accomplishment in wisdom and accomplishment in verbal karma; third, from 'using immeasurable wisdom' onward is accomplishment in verbal karma alone; fourth, from 'obtaining dhāraṇīs' onward is the accomplishment of a Dharma master. Within the first passage there are two parts: first, explaining that which corresponds to what is known is the Dharma to be preached; second, that which corresponds to what is relied upon is the recipient to be accommodated. In the former, 'the Dharma of transforming sentient beings' means that the capacity for liberation is matured, meaning that expounding the Dharma of transformation matures sentient beings' capacity for liberation. 'The Dharma of crossing over sentient beings' refers to directly crossing over the essence of liberation, meaning directly enabling them to attain the fruit of liberation. However, these distinct liberations that are attained do not go beyond the three vehicles; hence it says 'knows as it truly is and preaches,' and so forth. Second, from 'as it truly is, in accordance with sentient beings' onward explains that which corresponds to what is relied upon; within this, it first generally clarifies preaching the Dharma according to the recipient, and second, from 'in accordance with their minds' onward distinguishes it in detail. Preaching the Dharma in response to the recipient explains 'in accordance with their minds.' The phrase 'according to those who ought to be crossed over' means bestowing countervailing practices, explaining the śāstra-sūtra's 'in accordance with underlying afflictions (anuśaya),' meaning counteracting in accordance with underlying afflictions. The above two phrases refer to recipients of transformative Dharma. The phrase 'the capacity for the expounded Dharma is accomplished' explains recipients of the Dharma of crossing over, glossing 'in accordance with faculties,' and so forth, because the Dharma is preached when the recipient is perfected. The phrase 'in accordance with their spheres of activity' means the sphere of objects in which the mind moves: using metaphors derived from that very sphere to make them produce understanding is termed being a recipient for that. The phrase 'in accordance with the locus of wisdom' means relying on the previous generation of understanding to cause them to give rise to diverse practices, which is termed being a recipient for that. As for the two phrases 'knowing all practices,' and so forth, extending up to 'recipients who attain fulfillment,' they explain recipients whose virtues are perfected based on practice. The phrase 'in accordance with destinies,' and so forth, refers to recipients of eloquence: since birth, karma, and afflictions have been practiced for a long time and are difficult to eliminate, they can only be made to abandon them through superior eloquence and instruction; hence birth and the like are termed recipients of eloquence. Perfuming and understanding latent tendencies moves together with practice and understanding; here, the three groupings such as the determined [grouping] are omitted. The phrase 'in accordance with the vehicles,' and so forth, refers to faith in the śāstra-sūtra being the cause of the three vehicles, which is the capacity to mount [the vehicles] and escape. Second, from 'this bodhisattva abiding on this bhūmi' onward explains both accomplishment in wisdom and accomplishment in verbal karma. Therefore, in the treatise it first inquires about verbal karma and concludes by stating that it is accomplished in wisdom. Looking from the preceding, it is wisdom, because one knows the proper etiquette of preaching; looking from the subsequent, it is verbal karma, because one possesses the twenty kinds of virtues of a Dharma master. In the treatise, 'preaching' is one's verbal karma, showing entry into the profound meaning; 'upholding' is accomplishment in wisdom, showing the preservation of the Dharma. As for the twenty kinds of tasks of a Dharma master, they should be understood as fully explained in the treatise. Third, from 'using immeasurable [wisdom]' onward directly clarifies the accomplishment of verbal karma. Within this, there are two parts: first, a brief explanation that the four unhindered knowledges can produce verbal expression; second, an extensive distinction across ten gates in sequential order. In the former, 'using the upāya of wisdom' repeats the preceding to introduce what follows. What was explained before is called the upāya of wisdom; utilizing that produces these unhindered knowledges. Below, it explains that speech and the expounding of Dharma are produced relying on the four unhindered knowledges, and the unhinderedness attained is never momentarily shaken; hence it is called 'indestructible.' The meaning of the four unhindered [knowledges] is fully treated in a separate chapter. However, unhindered comprehension in its essence is subsequent wisdom, and divided into four kinds with respect to the objective realm: first, the essence of the dharma, which explains the intrinsic essence of a dharma; second, the essence of the objective sphere of the dharma, which refers to the distinct meanings regarding the essence of the dharma; third, giving what is directly attained to sentient beings, which means expounding and bestowing upon sentient beings according to what one has attained oneself; fourth, giving immeasurable gates according to what is genuinely sought, which means giving immeasurable gates in accordance with the diverse genuine quests of sentient beings. In the restatement below, first, in the explanation of the unhindered knowledge of dharmas, 'distancing from the two extremes' and 'subsumed under produced dharmas' are mentioned: excluding other dharmas is termed 'distancing from the two extremes,' while expressing intrinsic essence is termed 'subsumed under produced dharmas.' Like the characteristic of matter (rūpa) being obstructive, an example is raised to show it, and the same applies to all others. Second, in explaining the unhindered knowledge of meanings (artha), 'that distancing,' and so forth, repeats the preceding dharma. From 'true and real wisdom' onward distinguishes the sphere in terms of the dharma. 'The bodhisattva abiding therein' distinguishes the sphere in terms of the person. From 'like matter' onward also raises a category to show false conceptualization, directly showing the meaning of distinction. If the Hīnayāna explains matter as having meanings such as suffering and impermanence, here according to the Mahāyāna, this dharma of matter is merely delusional sentiment and in truth fundamentally non-existent: this is the meaning of matter. Third, in explaining unhindered phrasing (nirukti), 'correctly knowing according to speech that pleases others' means understanding and knowing the speech preferred by others, which explains 'correctly knowing.' 'In accordance with others,' and so forth, explains 'giving.' Fourth, in explaining unhindered exposition (pratibhāna), it first repeats the preceding phrasing; from 'immeasurable' onward it treats unhindered exposition in terms of eloquence. 'Immeasurable and diverse words of meaning' are the distinctions within phrasing, explaining 'immeasurable gates.' From 'in accordance with knowing' onward explains 'giving.' In the new translation it is named unhindered comprehension of eloquence, meaning luminous eloquence and skillful explanation that causes others to rejoice. It is also named unhindered exposition. In the extensive explanation below, in truth these four are completely present in accordance with whatever is expounded regarding all dharmas; now, relying on the complete number, ten gates are temporarily listed. Among them, the first five generally know principle and teaching; the latter five know the pure virtues of the three vehicles. Among the former, the first four directly explain unhinderedness in terms of what is known; the last one is discussed in terms of the wisdom that knows. Among the first four, the first three know meaning; the last one knows teaching. Among the first three: first, in terms of knowing concrete phenomena (vastu), because conditions of phenomena differ and each abides without conflation, it is called the specific characteristic; second, knowing principled phenomena, because principled phenomena are universally pervasive, it is called the common characteristic. These two explain dharmas in terms of their present characteristics. Third, distinguishing dharmas in terms of time: because the three times undergo flux, it is called the characteristic of activity. Fourth, proclaiming teachings in response to spiritual capacity is called the characteristic of preaching. Fifth, dividing the four unhindered [knowledges] according to the knowing wisdom itself, rather than knowing wisdom [as an object], is called the characteristic of wisdom. Among the latter five: the first generally knows the three vehicles' pure realization free of marks, termed freedom from self-conceit; among the latter four specific ones, the first generally covers both the Hīnayāna and Mahāyāna, while the remaining three specifically know the bodhisattva bhūmis of the Mahāyāna. The first of these knows the cause, and the latter two know the fruit; its essence and function can be recognized. In the sequential explanation below, the explanation of these ten chapters constitutes ten sections. In the first, the specific characteristic, dharma and meaning form a pair of the general and the particular: regarding conditioned dharmas, generally knowing them is the specific characteristic, and particularly knowing them is the distinction. Phrasing and exposition form a pair of the broad and the brief: using few names to manifest the dharma is termed phrasing; using numerous diverse names to fortify that meaning and make others delight in it is termed unhindered exposition. The phrase 'firmness of conception' means that conception is what speech relies upon to arise; therefore, in other treatises it is variously called conception, sound, name, letter, or designation, which are all diverse terms for a name. Because expressing meaning through words and names makes the meaning firm, it is called firmness of conception. There being many varieties of firmness of conception is called distinctions in conception. In the restatement, 'indestructible' repeats phrasing. 'According to what is awakened' clarifies one's own understanding. 'According to those respective...' reveals preaching in response to spiritual capacities. Being sequential and uninterrupted without ceasing refers to constant preaching. 'Immeasurable and numerous,' and so forth, means that regarding each single dharma, one can expound extensively with immeasurable diverse names. 'To fortify that meaning' means that preaching extensively with diverse names is intended to establish the fundamental meaning, thus making it firm. Second, from 'furthermore' onward clarifies the common characteristic. Within this, dharma and meaning are divided in terms of the two truths; the latter two are also divided in terms of the broad and the brief. First, all dharmas share the same lack of intrinsic nature; second, conditioned dharmas share the same characteristic of impermanence; third, identity in provisional designation means dharmas are identically nameless and only provisionally expounded; fourth, identity in provisional designations of provisional designations means using provisional designations again to manifest it further. Below, it distinguishes them again. 'Impermanence entering selflessness' explains meaning in accord with the dharma: contemplating impermanence leads to understanding selflessness, so the second gate enters the cognitive sphere of the first gate. Next, it repeats the text on phrasing: upon the aforementioned provisionally designated dharmas, one further uses other provisional designations to preach according to suitable faculties. Next, 'indestructible and boundless' repeats the text on unhindered exposition: without destroying the previous provisional designation, one is able to preach with other diverse provisional designations. This means that although diverse names are spoken, they do not contradict the preceding phrasing, hence called 'indestructible.' Third, from 'furthermore' onward explains the characteristic of activity. Within this, completely understanding a single thought of conditioned present dharmas is called unhindered knowledge of dharmas; past, future, having already been, and yet to be are called the differentiated meanings; provisionally establishing names for these two dharmas is called unhindered phrasing; and proclaiming those matters to sentient beings with these names is called unhindered exposition. In the restatement below, 'because each time has its present' generally explains that the past and future each have their present; hence it says 'subsumed under those respective worlds.' Thus, within each single time there are multiple diverse teachings. The phrase 'seeing the past and future through the present' explains meaning in accord with the dharma. From 'thus the bodhisattva' onward concludes the latter to establish the former, meaning that the subsequent meaning establishes the preceding sphere of unhindered knowledge of dharmas. Below, explaining unhindered exposition, 'the characteristic of activity of matters does not go beyond the three times' explains the previously mentioned matters: in the sūtra, every single time does not go beyond the three times. The phrase 'boundless illumination of dharmas' means diverse illumination of dharmas, and diverse illumination of dharmas is none other than the wisdom of hearing and contemplation, because it illuminates dharmas. Fourth, from 'furthermore' onward explains the characteristic of preaching; here, it relies on the root teaching to explain and divide dharma and meaning. Phrasing and unhindered exposition are divided in terms of speech that accords with minds: preaching according to the sounds of beings is called 'preaching in accordance.' Speaking differently according to minds while the meaning does not differ is called 'the characteristic of similar preaching.' The rest of the text is clear. Fifth, from 'furthermore' onward explains the characteristic of wisdom. Within this, dharma and meaning are divided in terms of direct perception and inference; phrasing and unhindered exposition are divided in terms of the shallow and the deep. In the first, knowing the sphere of what is known by dharma-knowledge through the unhindered knowledge of dharmas does not mean that dharma-knowledge is itself the unhindered knowledge of dharmas. Just as knowing the suffering of the desire realm through the knowledge of suffering is called dharma-knowledge, and knowing the suffering of the higher realms is called inferential knowledge, here it is also like this: knowing the sphere of inferential knowledge through the unhindered knowledge of meaning. In the new treatises, they are named dharma-knowledge and subsequent knowledge. However, regarding these two knowledges, the Abhidharma school holds that time is pervasive while place is distinct: both knowledges universally know the three times, but specifically knowing the desire realm is called dharma-knowledge, and specifically knowing the higher realms is called inferential knowledge. In the Satyasiddhi school, place is pervasive while time is distinct: both knowledges know the three realms, but knowing the present is called dharma-knowledge, and knowing the past and future is called inferential knowledge. In the Mahāyāna school, both time and place are distinct: knowing the present desire realm is called dharma-knowledge, while knowing the higher realms as well as the past and future are both inferential knowledge. In phrasing, the phrase 'wishing to attain upāya' means that phrasing expounds the conventional truth, serving as an upāya for attaining the ultimate truth. In unhindered exposition, the phrase 'attaining wisdom' means expounding the ultimate truth to cause genuine realization. In the restatement below, within the explanation of the first, dharma-knowledge, 'knowing the distinctions of truths' refers to the difference between the two truths; 'not different upāya' explains indestructible upāya, meaning that seeing the non-different dharma is called indestructible. 'Dharma-knowledge,' and so forth, cites the sūtra for comparison; in explaining inferential knowledge, 'thus, as it truly is,' and so forth, explains and reveals the meaning of inference, using what is presently known to infer other known dharmas. In explaining unhindered exposition, 'speaking without inversion' is because it is expounded in accord with principle. Sixth, from 'furthermore' onward explains the characteristic of freedom from self-conceit; within this, contemplation of the ultimate and the conventional divides dharma and meaning. Contemplating the single mark of the ultimate as selfless and indestructible, and contemplating the conventional aggregates and the like as differentiated and selfless, are phrasing and unhindered exposition divided into the wondrous and the supreme: pleasing the mind and receiving praise, and according with principle, is called 'wondrous,' which gathers them and makes them take refuge. Saying that the principle is superior and brings ever more benefit is called 'unsurpassed.' In the subsequent distinction, in explaining the first unhinderedness, it first explains directly that selflessness is indestructible; below, it explains reversely that seizing one's own ability to understand is called 'my knowing,' and seizing one's own ability to attain is called 'my realization.' If such things are destroyed, this clarifies non-grasping, called 'indestructible.' From 'the upāya of aggregates, and so forth' onward explains meaning in accord with the dharma, meaning that contemplating the aggregates and so forth serves as the upāya to enter the ultimate truth of selflessness. From 'therefore' onward concludes the latter to establish the former, so that this is the accomplishment of the bodhisattva's cognitive sphere. From 'one, accumulation' onward explains and manifests selflessness: because of delusion regarding the aggregates, one posits an accumulating self; because of delusion regarding the dhātus, one posits a self as a distinct cause; because of delusion regarding the āyatanas, one posits a self attached to desire; because of delusion regarding the four truths and the twelve links of dependent origination, one posits an agent self. Expounding these aggregates and the like counteracts the four kinds of self to reveal selflessness. In the first fascicle of the Samuccaya, the selves counteracted by the aggregates and the like are broadly explained (and so on). Seventh, from 'furthermore' onward explains the characteristics of the Mahāyāna and Hīnayāna; within this, dharma and meaning are divided in terms of the provisional and the real. In terms of the real, contemplating identically, there is only the One Vehicle; in terms of the provisional, through diverse natures, it is expounded that there are three vehicles. Phrasing and unhindered exposition are divided in terms of the general and the specific: generally expounding the three vehicles to bring about liberation is called unhindered phrasing; expounding in immeasurable ways for each vehicle according to the thoughts in beings' minds is called unhindered exposition. The subsequent distinction is obvious and can be understood. Eighth, from 'furthermore' onward explains the characteristic of the bodhisattva bhūmis; within this, dharma and meaning are divided in terms of the essence and characteristics of the bhūmis, while phrasing and unhindered exposition are divided in terms of the same essence and its meanings. Preaching the names of the bhūmis is phrasing, and distinctions within phrasing are unhindered exposition. The characteristic of wisdom is the essence of the bhūmis; the characteristic of preaching is the characteristic of the bhūmis, meaning preaching the ten according to their characteristics. Skillfully bestowing the ten bhūmis is called giving upāya. It causes entry through immeasurable gates into each bhūmi according to the inclinations of beings' minds. In the subsequent distinction, in explaining the bodhisattva's practice, 'showing Dharma-practice and wisdom-practice' combines these two practices into the bodhisattva's practice. Realizing the Dharma to accomplish practice is called Dharma-practice; realizing wisdom to accomplish practice is called wisdom-practice; because this wisdom-practice can enter the bhūmis, it is called according with wisdom-practice. The phrase 'because it is expounded through contemplative wisdom' explains the reason: why is wisdom-practice the bodhisattva's practice? Answer: because contemplative wisdom is expounded as the bodhisattva's practice. Next, the unhindered knowledge of meaning explains the distinctions among the ten bhūmis. 'Mind' brings forth the essence of the bhūmis, meaning that the distinctions among the bhūmis are due to the mind, and are expounded through spoken words. Below, in explaining unhindered phrasing, 'non-inverted' explains indestructible preaching; 'instruction' explains according with the path of the bhūmis. Ninth, from 'furthermore' onward explains the characteristic of the Tathāgata bhūmi; within this, dharma and meaning are divided in terms of the Buddha's essence and function, while phrasing and unhindered exposition are divided in terms of the broad and the brief. First, realization in a single thought is the characteristic of the dharmakāya; second, manifestation according to time and place is the characteristic of the rūpakāya; third, the distinction of the virtues of wisdom within the preceding two bodies is the characteristic of samyaksaṃbodhi; fourth, broadly manifesting the Buddha's immeasurable distinctions of virtues according to the inclinations of beings' minds is the characteristic of preaching. In the subsequent distinction, within the explanation of meaning, 'in which kalpa which Buddha is realized' indicates the time of transformation, just as Śākyamuni Buddha attained buddhahood in the Bhadrakalpa. In explaining matters, 'in which land' is the place where bodhi is attained. 'Which Buddha' is the manifested buddha-body. In explaining marks, 'can be seen and heard according to what is designated by name' means that just as designated by name, the body, land, voice, and form can be seen and heard. In explaining unhindered phrasing, 'according to samyaksaṃbodhi,' and so forth, is because among the ten buddhas, the first is named the Buddha of Samyaksaṃbodhi, hence it says 'relying on it to preach.' Tenth, from 'furthermore' onward explains the characteristic of maintaining and sustaining. Within this, dharma and meaning are distinguished according to generally and specifically knowing the Buddha's preaching. Preaching the aforementioned dharma and meaning is phrasing, and distinctions within phrasing are unhindered exposition. First, the characteristic of awakening is the Buddha's virtue of initiating preaching to sustain [the Dharma]; second, the characteristic of distinction is the Buddha's virtue of manifesting distinctions according to spiritual capacities; third, the characteristic of preaching is preaching to sentient beings based on the aforementioned distinctions; fourth, that boundless characteristic is preaching in various ways according to the inclinations of beings' minds. In the subsequent distinction below, 'buddha-speech' refers to the ability to preach. 'Powers' are spiritual powers, because they crush haughty sentient beings. Fearlessness overcomes the heterodox; unshared qualities distinguish from the small vehicle; compassion enables constant preaching; wisdom serves as the basis for preaching; and turning the wheel of Dharma is preaching correctly in accordance. All of the above are subsumed under omniscience. In explaining the unhindered knowledge of meaning, 'according to the nature of their minds' refers to differences in lineage (gotra); faculties and desires can be recognized. The phrase 'the wisdom-practice of the buddhas,' and so forth, explains that in unhindered exposition, wisdom-practice is named the dharmakāya. This practice benefits sentient beings and is indestructible, which is called fulfillment. 'According to their faith,' and so forth, explains preaching in accordance with faith.