大方廣佛華嚴經疏 18.10

18.10

Fifth is the Abode of Complete Expedients: the ten minds of the self-division are also expedients, and the ten minds of the superior progression are also complete. Now in the self-division, this mind is generated in the second abode; now, with the cultivated roots of goodness directed toward what is aimed at, it can be interpreted following the previous pattern, and the text is visible. Now we take it as a distinct structure: the first is a general clause, because of rescuing from suffering and protecting the wholesome. How does one protect the wholesome? First, by bestowing the cause of pleasure, as the sūtra says, 'benefiting'; second, by causing them to obtain the fruit of pleasure, meaning 'peace and bliss'; third, by pitying false pleasure and preventing them from clinging to it. Fourth, how does one rescue from suffering? By crossing over all suffering so that they attain liberation. What is suffering? Suffering is of two kinds: first, the three disasters and eight difficulties; second, the two kinds of saṃsāra. How can one be freed? First, by teaching them to give birth to pure faith; second, due to pure faith, bestowing upon them the three trainings, causing all faculties and afflictions to be subdued. How do they attain bliss? That is, all realizing nirvāṇa and ultimately extinguishing suffering is true and permanent bliss. The nine characters of the first phrase flow down to this. In the subsequent superior progression, the first six meanings contain the profound and the vast, while the last four exclusively reveal the extremely profound. How are they vast? First, without boundaries; second, without limits; third, beyond calculation; fourth, peerless to speech and thought; fifth, diverse in forms and kinds; sixth, inexhaustible by measurement. What is called profound: 'boundless' means neither existent nor non-existent, neither cut off nor permanent. 'Immeasurable' means constantly a single kṣaṇa, without length or shortness. 'Innumerable' means neither one nor different, not falling into enumeration. 'Inconceivable' means the false is itself the true, the path of speech is cut off, and the place of mental activity is extinguished. 'Immeasurable form' means suddenly manifesting bodies and vessels. 'Unmeasurable' means transcending the two measures. Among the last four, the seventh is the general clause, because persons and dharmas are empty. How are they empty? The eighth is in terms of that which accomplishes: not being made by self, other, or both. The ninth is in terms of what is accomplished: seeking internally and externally, there is nothing existent. Tenth, 'without intrinsic nature' explains and completes the above meanings: because of having no nature, they are empty. Because of having no nature, who could make them? Because of having no nature, they are non-existent, yet not an annihilatory non-existence. Moreover, the seventh, eighth, and ninth are the three gates of liberation. Third, the inquiry and explanation: the meaning is that simultaneously clarifying the profound and the vast, with nature and marks interpenetrating, makes it ever more superior; when comparison and deprivation are both eliminated, there is no defilement or attachment, accomplishing prajñā.