大方廣佛華嚴經疏 18.12

18.12

Seventh is the Abode of Non-Retrogression. In the ten [minds] of its own stage, the first three concern the Triratna; the next two specifically reveal the previous Dharma; the next three specifically clarify the initial Buddha; and the last two, in terms of the Buddha's realm and wisdom, encompass the Buddha-Dharma generally. That all ten are termed 'non-retrogression' is largely identical to the preceding stage; yet in this stage, one has already entered into the unproduced and knows that the Dharma heard is ultimately empty. Furthermore, the preceding stage brought phenomena into noumenon to make the mind immovable; now, both phenomena and noumenon manifest simultaneously while the mind does not retrogress; the subsequent stage will proceed from noumenon toward phenomena, acting solely in accordance with phenomena, growing progressively more mature. Therefore, while in the preceding stage one merely heard praise and blame regarding the Triratna and so forth—which was still comparatively easy to endure—here, hearing assertions of existence and non-existence, benefit and harm, goes progressively deeper, and perfecting forbearance is difficult; hence it surpasses the preceding stage. Moreover, the previous [stage] spoke of 'immovability', merely being able to rectify the mind; here it speaks of 'non-retrogression', which carries the sense of advancing forward. Furthermore, provisional and real expedients are all thoroughly penetrated, for expressions like 'existence' and 'non-existence' all have their proper application: the Buddha's physical marks are empty non-existence, yet exist in response to capacities; the Dharma is free from marks and free from nature, yet does not destroy marks and nature; the bodhisattva is identical to the Buddha. In the next two [clauses], taking phenomenal practice as existence and entering into noumenal practice as non-existence. Departure has two aspects: first, regarding one's own practice, the meaning is identical to the preceding text, and 'having defilement' or 'lacking defilement' also pertains to phenomena and noumenon; second, with respect to transforming others, out of compassion one does not depart, while through wisdom one departs. The next three clauses also discuss existence and non-existence; how do they differ from the first clause? In the first clause, wrong views consider it non-existent, while right faith calls it existent. These three are also not right view: although they grant that a Buddha exists, [they hold that] he does not pervade the three periods of time. Or they say that the past [Buddhas] entered extinction and therefore do not exist; if the future [Buddhas] are not yet accomplished, how could they exist? In the present, the realm of sentient beings is not yet exhausted and the Buddha's vows are not yet fulfilled; any Buddhas existing now must all be manifest adaptations. That both exist can be understood. Now one understands that saying they do not exist is an error, and saying they exist is the correct explanation. In the last two clauses, the former concerns wisdom and the latter concerns the realm. Regarding 'the Buddha's wisdom having an end', etc.: first, vertically regarding the essence of wisdom, because it is the wisdom of exhaustion (kṣaya-jñāna) it is termed 'having an end', and because it exhausts the future it is termed 'endless'. Furthermore, if entering eternal extinction, it is termed 'having an end'; not being eternally extinguished is precisely 'endless'. Regarding arising from cultivation, it is termed 'having an end'; being identical to the unconditioned, it is termed 'endless'. Second, horizontally with respect to what is known: because phenomena are endless, wisdom is also endless; when endless wisdom accords with endless phenomena, it is termed 'exhausting [them]'; hence the Lotus Sūtra says: 'Only a Buddha together with a Buddha can fully exhaust the true mark of all phenomena.' The Dazhidu lun says: 'Just as the box is large, the lid is also large; using endless wisdom to know endless phenomena, the Tathāgata is therefore called the Omniscient One.' Now the bodhisattva thoroughly investigates this, knowing that according to the vertical meaning, it is half-understood and half-not-understood, while knowing that according to the horizontal meaning, both are fully understood. Furthermore, 'having an end' and 'endless' are spoken of relatively; in terms of noumenon, neither has these two marks. The last one pertains to the realm: regarding nature, it is of a single mark; regarding marks, it is not one; one knows that whatever is said according to them is not all-pervasive knowledge. In the subsequent superior advancement, there are ten items in five pairs. This is largely identical to taking delight in non-active practice on the bhūmis; it counteracts [defilements] and arouses ten kinds of extraordinary practices. Through this, one knows the non-obstruction between phenomena and noumenon; reaching the bhūmis, one attains the simultaneous practice of both provisional and real. First, the pair of one and many contains three general meanings: 1. Regarding provisional and real: because within the one Buddha vehicle, immeasurable [vehicles] are spoken of, though there are many, all are causes of Buddhahood. 2. Regarding phenomena and noumenon: noumenon can establish phenomena, so saying 'one' is precisely 'many'; phenomena can reveal noumenon, so saying 'many' is precisely 'one'. 3. Regarding the non-obstruction among phenomena: there are identical essence and distinct essences, whose meanings are as explained above. Second, the pair of text and meaning: the text conforms to the meaning through transformation and esoteric intent; just as in the first clause, a single word conforms to many meanings, and the meaning conforms to the text by being clearly and directly spoken. The following three pairs merely reveal the single meaning of the non-obstruction between phenomena and noumenon; yet looking toward the verse below which says 'All such things are mutually accomplished', the text and meaning also extend to the non-obstruction among phenomena. Third, conceptualized nature is non-existent in principle, but existent in worldly sentiment, yet the two are not dual. Fourth, the illusory marks of dependent nature are empty in their nature, yet the two are not dual. Fifth, the perfected nature's emptiness and non-emptiness are two suchnesses that do not differ. Furthermore, the above three all treat the three natures and three non-natures as mutually identical; this should be inferred accordingly. In the third section, the question and explanation: 'being well able to depart' means not drowning in phenomena or noumenon, perfecting the mastery of the subsequent stage.