大方廣佛華嚴經疏 22.11

22.11

Fifth, the section of the exposition, from "Sons of the Buddha, what is..." onwards. The ten practices constitute ten sections, each having three parts: first, inquiring about the name; second, explaining the characteristics; third, concluding with the name. Now, as for the first, the Practice of Joy is the perfection of giving (dāna-pāramitā); the initial inquiry about the name has already been explained above. Second, explaining the characteristics from "Sons of the Buddha, this bodhisattva..." onwards divides into two: first, briefly discerning essence and characteristic; second, extensively revealing names and characteristics from "when cultivating this practice" onwards. Now, as for the first, according to the *Bodhisattvabhūmi* in the *Yogācārabhūmi*, each of the six perfections of a bodhisattva has nine gates: first, self-nature, which refers to the emergence of the essence of the practice; second, all-inclusive, which means being able to practice fully; third, difficult practice, which means distinctively revealing [difficulty] within it; fourth, all-gated, which refers to differentiations of practice; fifth, the good person, which refers to benefiting [others]; sixth, all kinds, which specifically subsumes the holy teaching; seventh, complying with requests, which refers to according with what is needed; eighth, granting happiness in two lifetimes, which refers to benefiting greatly in the present so as to cause attainment of vast peace and happiness in the future; ninth, pure, which refers to the superior transcendence of marks that accomplishes the pāramitā. The present text divides into three parts to subsume these nine: first, generally identifying the donor; second, being free from what is improper, from "his mind" onwards; third, revealing his intention, from "only for the sake of" onwards. Now, the first subsumes the preceding four as well as the sixth and seventh: first, the donor bestowing gifts reveals the self-nature of giving. Bestowal has two meanings: first, bestowal is simply giving; second, it refers to skillful bestowal that weighs whether it is appropriate or not. Being able to give whatever possessions one has subsumes the other five gates, namely: first, whether internal or external; second, whether difficult or easy; third, material goods, Dharma, and fearlessness; fourth, the gate of all kinds; fifth, giving according to requests. Second, being free from what is improper is pure giving. The text has five clauses to subsume ten meanings. The mind being equal has, in brief, four meanings: first, free of grasping, because of being free of erroneous views; second, not accumulating gifts, because of viewing gradual and sudden as equal; third, not being arrogant, but practicing humility and not competing with others, because of being free of pride; fourth, without favoritism or aversion, because of not taking sides. The statement "without regret or stinginess" has three meanings: first, not regressing, because of having no regret after giving; second, not inferior, because of not begrudging superior things; third, not stalling, because of not begrudging giving quickly. The statement "not looking for karmic reward" means not seeking a fruit of maturation. "Not seeking renown" means having nothing to rely upon. "Not coveting gain and offerings" means not expecting repayment of kindness. Third, revealing his intention has twelve clauses, subsuming the two gates above: the first eleven clauses explain the good person's giving, which has five marks: first, "only to rescue and protect," because of not harming; second, "to embrace," because of giving with one's own hands; third, "to benefit," because of according with the time. The above three benefit those below. Next, there are eight clauses explaining reaching upward, which do not go beyond two intentions: first, pure faith; second, respect. Among the eight: first, initiating practice and study; second, keeping in mind and not forgetting; third, cherishing and not abandoning; fourth, purifying its obstacles; fifth, further cultivating and expanding; sixth, sustaining without interruption; seventh, preventing its disappearance; eighth, expounding to show it to people. The subsequent "causing all sentient beings to leave suffering and attain bliss" concludes with compassion, which is happiness in the two lifetimes. The words "only for the sake of" above flow through all the subsequent clauses. Moreover, the rescue and protection above is the giving of fearlessness, embracing is material goods, and benefiting is the Dharma. Second, in extensively revealing names and characteristics, it broadens the aforementioned all-inclusive giving. It also possesses all kinds of giving, but lest it become verbose they are not mapped out. In the text there are two parts: first, the actual practice of material giving; second, the vowed practice of giving Dharma. Within material [giving] there are again two: first, conforming to marks; second, transcending marks. Within the former there are also two: first, explaining the practice of giving; second, the practice of pariṇāmanā. Within the former there are also two: first, wishing to receive superior rebirths to practice giving; second, manifesting bodies of different kinds to practice giving. Within the former, according to Asaṅga's commentary, there are six intentions: first, expedient; second, joyful; third, of grace; fourth, vast; fifth, excellent; sixth, pure; all are possessed below. Within it there are four: first, wishing to possess conditions for giving, which is the intention of expedients because of intending first, and is also broadening the aforementioned being a great donor; second, being able to seek what is difficult to seek, from "even if" onwards; third, explaining being able to give what is difficult to give, from "at that time the bodhisattva" onwards, where presenting the difficult illustrates the easy, so that one gives immediately without delay; fourth, explaining having no defiance against anyone, from "thus" onwards, having three intentions: the first is the vast intention, because of being able to practice broadly; second, from "only further" onwards is the joyful intention; third, from "forming such a thought" onwards is the intention of grace. From "I should now" onwards is the compliant mind. Second, from "again making" onwards explains manifesting bodies of different kinds and practicing giving. Dedicating present good deeds of giving to receive bodies in the future, because compassion is profound, is also a vast mind. Second, from "with this" onwards is the practice of pariṇāmanā. First, expecting the great fruit for oneself is also a vast intention; later, wishing for the field of giving also to attain both fruits is the excellent intention. Second, from "the bodhisattva thus" onwards explains giving that transcends marks, which is the pure intention. Conforming to marks and transcending marks must be simultaneous in practice, yet speech cannot express both together; hence they are divided into earlier and later. One should apply transcendence of marks individually throughout the preceding, as in the *Mahāprajñāpāramitā-sūtra*; not wishing for verbose text, they are combined in one place. The overall structure earlier and later may be understood by analogy to this. The text divides into three: first, the contemplation of the emptiness of persons; next, the contemplation of the emptiness of dharmas; later, the benefit of the two contemplations, which is the accomplishment of the wisdom that has gone to the other shore. Now, this is the first. "Thus benefiting sentient beings" resumes the preceding practical actions. When wishing to show true benefiting, there is no idea of a self and so forth. The dharmas negated are, in brief, ten clauses. "Self" refers to an agent of control, the provisional individual of the aggregates. Hence, the *Mahāprajñāpāramitā-śāstra*, fascicle thirty-five, states: "within the five aggregates, the mind of self and what belongs to a self arises." The *Yogācārabhūmi* largely agrees with this explanation. This clause is the general; it is merely one self, with distinct names established below according to circumstances. However, through deluded ignorance of the true nature of dependent origination, one presumes there is a self that is identical to or distinct from the aggregates. Once emptiness of nature is comprehended, deluded thoughts are silenced; hence it says "no [self]". As for contemplating individually the reason for their absence, it is explained as in the second samādhi of the "Chapter on the Ten Concentrations". Second, "sentient being" (sattva), because the *Mahāprajñāpāramitā-śāstra* states: "arising within the harmony of the five aggregates." The *Yogācārabhūmi* calls it "sentient being", meaning the noble ones truly understand that there is only this dharma and nothing else. Third, "conscious entity" (saṃjñin): both the *Mahāprajñāpāramitā-śāstra* and *Yogācārabhūmi* call it "generator" (jīva/janaka), meaning one presumes there is a self or person who can produce all affairs, like a father giving birth to a son. "Entity" (bhāva) refers to the generated births in various destinies. Fourth, "living soul" (jīva), meaning accomplished in the life-faculty. The *Yogācārabhūmi* states: "living and persisting manifest through the harmony of lifespan." Fifth, "manifold": the *Mahāprajñāpāramitā-śāstra* calls it "multitude" (nānātva), meaning the various causes and conditions such as aggregates, realms, and entrances are manifold dharmas. In the new translations it is called "ordinary person" (pṛthagjana), because of being able to receive births in different destinies. Sixth, "pudgala": here translated as "frequent grasper of destinies." The *Yogācārabhūmi* states: "presuming there is a self or person who repeatedly goes to grasp various destinies without satiety." This name, according to the singular, refers to one person; if according to the plural to call many persons, then it is said pudgalāḥ. Seventh, "person" (manuṣya): a designation having spirit, distinguished from earth and wood. The *Mahāprajñāpāramitā-śāstra* states: "because of practicing human ways." The *Mahāprajñāpāramitā* calls it "puruṣa", which the *Yogācārabhūmi* explains as: "because of being able to perform all human functions." Eighth, "māṇava": here translated as "youthful scholar." It means presuming there is a self or person who is a young student. This name, according to the singular, addresses only one person; if addressing many persons, it is addressed in the plural, which should be māṇavakāḥ. Ninth, "agent" (kāraka), because of performing various karmas. The *Mahāprajñāpāramitā-śāstra* states: "because hands and feet can perform actions." Tenth, "experiencer" (vedaka), because the *Mahāprajñāpāramitā-śāstra* states: "presuming that in a future life one experiences the retributive fruits of offenses and blessings." In the thirty-fourth [fascicle] of the *Mahāprajñāpāramitā*, the second [fascicle] of the *Pañcaviṃśati*, and the *Vajracchedikā*, the counts have additions and subtractions, and the names are slightly different, but the general meaning is not disparate. The chapters on "Dedication" and "Ten Concentrations" should be harmonized and explained according to this. Second, from "only contemplating" onwards explains the contemplation of the emptiness of dharmas. Since the bodhisattva has understood the emptiness of dharmas, how could there be a self? Thus, what was called emptiness of persons above is not like the emptiness of persons and existence of dharmas of the two vehicles; therefore, this directly says only contemplating the dharmadhātu as empty, and so forth. Dharmadhātu and the realm of sentient beings are generally raised; the essence of dharmas contemplated does not go beyond these two. The bodhisattva comprehends them as ultimately without distinction: horizontally boundless, because of equaling empty space; vertically without limit, because of being free of beginning and end. "Empty dharmas" means both of these are empty. "Empty" is also a general term. How is it known to be empty? It has only names and lacks real existence. Devoid of what existence? First, externally lacking specific and universal characteristics; second, internally lacking the essence of conditioned and unconditioned; third, lacking a place of abiding, meaning not abiding in the interior, exterior, intermediate, or in being; fourth, lacking mutual dependence between the two dharmas, as existence departing does not leave behind emptiness; fifth, lacking the efficacy of activity; therefore it has no existence. Because it has no existence, it is empty; because it is empty, the realm of sentient beings is itself the dharmadhātu. Third, from "making this" onwards is the benefit of the contemplation. The nine clauses all saying "does not see" is because of plumbing the dharmatā and reaching the other shore. The first three are simply the three wheels. The field of merit is that which giving generates. Karma is stated in terms of completing causes to incur future fruits: what is attained is the fruit (phala), and what requites the cause is retribution (vipāka). The habituated cause continues habituation from before; the habituated fruit is attained afterward. Habituated cause and habituated fruit are generally called cause, being able to bring on future retribution; this retribution repays the cause, and this fruit extends to what is obtained in the present. Furthermore, retribution refers to the defiled, and fruit refers to the undefiled; both are future fruits, differing by defiled and undefiled. Small giving yields small fruit; great giving yields great fruit. Second, the vowed practice of giving Dharma is divided into two: first, contemplating the object of compassion as the reason for raising vows; second, from "I should study thoroughly" onwards, raising vows to benefit. The indestructible dharmatā is the steadfast cause; tranquility and happiness are the steadfast fruit.