華嚴經探玄記 17.34.2

17.34.2

"Ninth, renouncing those without conditions: this means there are sentient beings who ought to be converted by a buddha, not converted by a bodhisattva; nor does one force their conversion; hence one renounces them. Tenth, renouncing heterodox views." The preceding has concluded the explanation of the essential nature of the causal practices. Second, the eighty headings from "ten kinds of meanings" onward explain the practices of cultivation through upāya. Therein, the first forty explain practices belonging to one's own stage, and the forty from "ten kinds of fulfillment in clarity" onward reveal practices of superior advancement. In the former, as for the initial "ten kinds of meanings," because they are the intended tenets that are signified, and practices are accomplished by relying on meanings, they are therefore explained. First, accordance with the scriptural tenets; second, understanding conventional truth; the remaining eight understand ultimate truth: first, freedom from marks; second, freedom from defilement; third, severance from speech; fourth, equality; fifth, a single taste; sixth, realization and attainment—meaning that correct wisdom realizes the principle and comes in accord with suchness, hence termed "tathāgata"; seventh, reality; eighth, cessation. These can all be understood. Second, as for the "ten dharmas," because their intrinsic nature maintains [them], practices are accomplished by means of dharmas. The first one is the dharma of actual practice; the next four are dharmas of leaving obstacles behind; the next three are dharmas of being free from marks; the final two are the dharmas of the fruition. Third, as for the "ten requisites of merit," they are the conditions for accomplishing merit, hence called "requisites." First, it refers to not letting the Triratna be severed. By what are these dharmas of merit accomplished? This is accomplished by exhorting sentient beings to generate the bodhicitta; therefore, this exhortation is called the requisite condition of merit. The remaining clauses are analogous to this. Second, skillful dedication. Third, correctly instructing others with wisdom. Fourth, not tiring in the compassionate mind. Fifth, being able to renounce body and wealth. Sixth, diligently cultivating the major and minor marks. Seventh, not making light of minor virtues. Eighth, not disparaging lesser people. Ninth, respectfully supporting great people. Tenth, the vastness of the mind of renunciation. Fourth, as for the "ten requisites of wisdom," they are the causes and conditions for accomplishing wisdom, hence called "requisites." Therein, first, drawing close to superior persons allows one to attain wisdom, hence called a "requisite"; the following are all based on this. Second, internally subduing the mind. Third, abiding in mindfulness and wisdom: the ten wisdoms reveal the inexhaustible, as explained before. Fourth, delighting in the joy of the true Dharma. Fifth, the six pāramitās and the four immeasurables, because one humbles oneself. Sixth, leaving home and guarding the mind: desire, ill-will, and delusion constitute the three [defiled] thoughts. Seventh, contemplating the emptiness and purity of dharmas: "like the battle array of Indra" refers to when Śakra fought with the asuras, deploying soldiers in the sky, their shadows appearing in the great ocean. Eighth, deeply understanding the two emptinesses. Ninth, reaching the other shore of signlessness. Tenth, gradually attaining wisdom due to causes, meaning attainment through the mutual fostering of the fivefold gradual sequence. The practices belonging to one's own stage are concluded. Second, among the forty explaining practices of superior advancement from "ten kinds of fulfillment in clarity" onward, as for the first ten, "fulfillment in clarity": detailed understanding is called "clarity"; comprehensive completeness is called "fulfillment." Furthermore, it is because the darkness of defilements is exhausted, and the functions of wisdom are fulfilled. The first seven pertain to understanding and practice; the final three specifically reveal the three clarities, which can be understood. Second, as for the "ten kinds of seeking the Dharma," one relies on seeking the true Dharma to accomplish superior practices. The first five pertain to seeking the Dharma with a profound mind: that is, some naturally have a genuine mind but cannot diligently seek; some are diligent but cannot renounce life; some can renounce life but cannot renounce it for others' sake; a bodhisattva is not like this, and is thus capable in all these. The latter five pertain to seeking the Dharma with a broad mind: the first two are so that wisdom may be profound and the Dharma may abide; the next two are for bestowing the Dharma and cutting off doubts; the final one is for fulfilling the true Dharma. Third, as for the "ten kinds of lucidly understanding the Dharma," having sought and obtained the Dharma, detailed understanding illuminates and penetrates it, hence this is said. Therein, through the Dharma of Samantabhadra, one clearly understands the distinct dharmas of ordinary beings and sages of the three vehicles: the first one concerns the dharma of outer ordinary beings; the second, the beginning of inner ordinary beings, is called practice through faith; the third, the end of inner ordinary beings, is called practice through Dharma; the fourth, the beginning of abiding sages, is called the eight persons. Some explain: based on the eight pati-prasannas, they are the eight persons. Now it is explained: in the *Mahāprajñāpāramitā Sūtra*, it is called the "eighth person," meaning counting backward from arhat to candidate for srotāpanna as the eighth. Fifth, correctly attaining the first fruition and extinguishing all fetters: extinguishing the eighty-eight fetters of defilements abandoned by seeing, severing the stream of birth-and-death in evil destinies. Sixth, attaining the second fruition: contemplating that the relish of desire is an affliction has exhausted [gross desires], but because the remaining three grades of defilements are not yet exhausted, they moisten a single rebirth, hence it says "returning again to undergo rebirth." Seventh, attaining the third fruition: the third fruition renounces only the desire realm; this is in terms of the actual Dharma, which generally frees one from the three realms. Eighth, arhat. Ninth, pratyekabuddha. Tenth, bodhisattva. Fourth, as for the "ten kinds of orienting toward the Dharma," it means according with and orienting toward the dharmadhātu of Samantabhadra. First, if one disobeys a good friend, one turns away from the Dharma gate; therefore, the opposite of this is called "orienting toward the Dharma," and the rest are all based on this. Second, awakening the devas so as not to let them attach to pleasure is called orienting toward the Dharma. Third, constantly harboring shame and conscience, perpetually orienting toward the Dharma gate. Fourth, turning one's back on the two vehicles is called orienting toward the Dharma. Fifth, managing affairs with a sincere mind. Sixth, renouncing the lesser. Seventh, renouncing the heterodox. Eighth, turning away from defiled causes and conditions. Ninth, explaining the Dharma according with faculties. Tenth, internally abiding in the dharmadhātu. The practices of cultivation have been concluded above. Third, the one hundred headings from "ten kinds of māras" onward explain the practice of leaving obstacles behind, divided into two: the first fifty explain accomplishing practice by leaving obstacles behind; the latter fifty explain empowerment through leaving obstacles behind. In the former, the first twenty explain the essence of the obstacles to be left behind; the next ten explain the upāya of leaving obstacles behind; the final twenty reveal seeing the Buddha and accomplishing practice. In the former, as for the initial ten māras, they are obstacles to the path. The first one selects out and excludes the undefiled five aggregates, hence it says "greedily attached," because those are not māra; the second selects out non-defiled ignorance and the like, hence it says "defiled," because cognitive obstacles and the like are not māra; the third selects out good karma, hence it says "obstructive"; the fourth is the mental conceit of the sixth consciousness, not the other consciousnesses; fifth, the destruction of the aggregates is called death, hence it says "abandoning and undergoing rebirth"; sixth, it is because the māras of the Paranirmitavaśavartin heaven are jealous; seventh, committing transgressions without repenting causes all goodness to be lost; furthermore, falling back and losing roots of goodness without remorse arising in the mind is therefore called māra; eighth, relishing dhyāna and abandoning the path; ninth, bending one's intentions to conform, such as relying on persons rather than relying on the Dharma; tenth, being confused about what is sought and failing to generate great vows. These ten kinds of māras are all karmadhāraya compounds, meaning the aggregates are themselves māras, and so forth, down to ignorance being itself māra. Question: Do these ten māras subsume the four māras? Answer: They may subsume them: the skandha, devaputra, and mṛtyu māras each correspond to one, and the rest are all gathered under kleśamāra. Or they may not subsume them: those four and the [other] six are each distinct gates, to reveal the inexhaustible; those are based on a specific gate, while these concern the universal. Second, as for the "ten kinds of māra-karma," the previous was based on the essence of māras, while this now distinguishes their causes, hence it is stated. Furthermore, these ten karmas attract and induce the heavenly māras. First, since one forgets the bodhicitta, the roots of goodness one cultivates only induce [rebirth among] humans and devas—how could this not be māra-karma? This is because they are heterodox roots of goodness. Second, seeking worldly retribution is called bad giving; the *Karmavipāka Sūtra* says: "If someone practices giving, but has an irritable disposition and much anger, upon death they become a naga of great strength." Third, loathing and renouncing evil persons, because one discards great compassion. Fourth, internally it has four headings: first, begrudging the Dharma; second, scolding Dharma vessels and causing them to regress in study; third, explaining for the sake of profit; fourth, explaining profound teachings to non-vessels.