大方廣佛華嚴經疏 22.13

22.13

Second, from "Sons of the Buddha! A bodhisattva like this…" onwards, the three collections [of precepts] are extensively elucidated. This is divided into three: first, the precept of restraint; second, the precept of embracing sentient beings; third, the precept of gathering wholesome dharmas. First, firm adherence without transgression is the first 'difficult to uphold.' In this section there are also two parts: first, the objective conditions that are difficult to endure are revealed—namely, that they are numerous and alluring, and when delusion is added to the mind, day after day for a long time, they are thus difficult. Later, from "At that time the bodhisattva…" onwards, one arouses contemplation as an antidote, which enables one to uphold what is difficult to uphold. As for "and even," the Large Sūtra says: "Greedy clinging to the five desires obstructs rebirth in heaven, how much more does it obstruct the supreme matters of bodhi!" Hence it says "and even." Second, from "Except only…" onwards is the precept of embracing sentient beings. Within this there are four parts: first, explaining how one may set aside transgressions to rescue beings—just as with Jīta and Mallikā, where it was only wine and only the precepts—so "except only for the sake of transforming" means one may walk in non-paths, while not abandoning the mind of wisdom means one thoroughly penetrates the Buddha-path. Second, from "Sons of the Buddha!" onwards, making light of one's own body to benefit beings is the second 'difficult to uphold,' because even to the point of giving up one's life, there is no violation. Third, from "A bodhisattva having attained for oneself…" onwards reveals the measure of one's adherence, which is the third 'difficult to uphold,' meaning that one constantly abides in right mindfulness without errors or lapses. This uses what is difficult to illustrate what is easy, and uses error to illustrate habitual tendency from the original nature. As for the 'measure': on the Abode of the Initial Arousing of the Mind, one clearly sees the nature of the mind and attains sambodhi; because one understands the non-arising of dharmas, one constantly sees the Buddha. Every object encountered is the Buddha—how could one allow the thought of desire to arise toward the Buddha? Fourth, from "At that time the bodhisattva…" onwards explains deeply arousing great compassion, which is the mark of a superior person. The text is divided into three: first, pitying beings who cling to desires; second, giving rise to the intention to encourage them to keep the precepts; third, questioning and explaining the reason. First, there are seven clauses. The first two are general: never failing to arise, these are thoughts throughout the long night. Below are the specifics: 1. longing for what has not yet been obtained; 2. heading toward what can be obtained; 3. greedily clinging to what has already been obtained; 4. definitely deeming it pure; 5. indulging without satiety; 6. being intoxicated and drowning; 7. drifting along with objects; 8. wanting to stop but being unable to. Second, from "I now…" onwards, one gives rise to the intention to encourage them to keep the precepts: first, encouraging others to uphold the precepts; next, from "abiding in pure precepts…" onwards, concurrently praising the merit of the precepts. Third, as for the questioning and explaining: great compassion benefits others, which is the bodhisattva's family business. Third, from "Having trained like this…" onwards explains the precept of gathering wholesome dharmas. The text is divided into two: first, explaining the present gathering within one's own stage; second, discerning the future gathering in superior progress. In the first part: although wholesome dharmas are numerous, they do not go beyond compassion and wisdom, so they are briefly cited in the text. Within this there are three parts: first, jointly introducing compassion and wisdom; second, from "Yet knowing…" onwards, jointly explaining the two marks; third, from "Those who understand like this…" onwards, jointly clarifying the two fruits. In the first, wisdom comes first, followed by compassion. Within wisdom, one first explains the departure from faults, namely leaving behind evil conduct and ignorance; later, from "with wisdom…" onwards, explains the perfection of virtue; from "for the sake of sentient beings…" onwards, this gathers compassion. Second, within jointly explaining the two marks, compassion and wisdom operate together. The text is divided into two: first, guiding compassion with wisdom, naturally perfecting right contemplation; second, from "all dharmas…" onwards, generally clarifying entry into dharmas and revealing the causes of their inverted views. In the first, there are four pairs: the first three consider the two in relation to one another; the last one examines them in their own nature. Among the first three pairs, the first two are 'not separate,' and the last one is 'not identical,' which reveals that sentient beings and inverted views are neither identical nor separate. Sentient beings are the persons capable of giving rise to inverted views, which belongs to the defiled aspect of the other-dependent nature (paratantra-svabhāva); inverted views are the delusions that are produced, which is the imagined nature (parikalpita-svabhāva). The first pair explains that they are not separate: relying on the semblance, one grasps at the real, and therefore apart from beings there are no inverted views; relying on the grasping, the semblance arises, and therefore apart from inverted views there are no beings. The second pair explains that they do not exist within one another, re-explaining the previous meaning. Saying they are 'not separate' clarifies that cause and effect are mutually dependent and formed by conditions, not having a preexisting essence. When two things exist within one another, there is no fruit within the cause, so inside the inverted view there is no sentient being. If it necessarily existed, then the imagined would be the other-dependent. There is no cause within the fruit, so inside the sentient being there is no inverted view. If one required it to exist, there would be no sentient beings who are not inverted. The third pair explains that they are not identical, because this does not destroy the two marks of cause and effect, the grasper and the grasped imagined natures. From the preceding three pairs, one knows that beings and inverted views are neither one nor different, neither identical nor separate. The fourth pair examines them in their own nature. The inverted mind arises only by depending on objects, so it is not an internal dharma. If it were internal, it would exist without objects. Objects are posited by emotional conceptualization, so they are not external dharmas. If they were external, the wise would not be free from defilement regarding objects. Since it is neither internal nor external, how could it be in the middle? Thus one knows that mind and objects are fundamentally empty in their very essence; how could they be contrasted with each other? To clarify identical and separate: sentient beings are also like this; seeking them in the aggregates, they are non-existent, so they are not internal dharmas; apart from the aggregates they are also non-existent, so they are not external dharmas. Since they are neither internal nor external, they also completely transcend the middle; their original nature is fundamentally empty, so how could they give rise to inverted views? With what could they be contrasted to explain that they are not identical or separate? Having understood this, one is naturally free from inverted views oneself. Explaining this for beings, inverted delusions are naturally eliminated. Second, from "all [dharmas]…" onwards generally clarifies entry into dharmas and reveals the causes of their inverted views. That is, because of failing to comprehend that what is conditionally produced is not solid, one falsely gives rise to the imagined nature; hence it is said to 'delude and bewilder foolish persons.' In truth, foolish persons delude themselves, like monkeys grasping at the moon. Third, from "like this…" onwards jointly clarifies the two fruits. These are the fruits accomplished by the preceding compassion and wisdom, and also the precept of giving happiness in the two lives among the nine precepts. First in general, then in detail. In general, through understanding that all dharmas are unreal, illusory transformations, this is the awakening to all conditioned formations (saṃskāra). Fully understanding that the marks of formations are empty is called penetrating saṃsāra. Knowing that the essence of formations is quiescent is understanding nirvāṇa. When understanding reaches its culmination, one attains bodhi. From "attaining crossing over for oneself…" onwards, there are separately nine pairs: 1. crossing over suffering; 2. being freed from the origin of suffering, through penetrating saṃsāra; 3. harmonizing with the path; 4. silencing through cessation, through understanding nirvāṇa. The next four are the virtues of realizing the four noble truths, matching the above in order: namely, through severing suffering, one attains peace and joy, and so forth. The ninth is realizing the joy of the Buddha's bodhi. Second, from "Sons of the Buddha!" onwards concerns the superior progress that is to be gathered, in which there are twenty clauses. The first ten are endowed with superior virtues: 1. according with the Buddha; 2. leaving the world behind; 3. practicing the superior Dharma; 4. abiding in equal noumenon; 5. equal benevolence; 6. luminous wisdom; 7. leaving faults behind; 8. forgetting conditions; 9. relinquishing grasping; 10. entering nirvāṇa without severing afflictions. The latter ten abide in deep wisdom. The final clause is general, which is the Buddha's wisdom. The rest separately reveal the meaning of depth and breadth: 1. having nothing superior above; 2. unreachable by words; 3. free from dependence and attachment; 4. without fluctuation; 5. transcending measure and quantity; 6. without limits or boundaries; 7. without termination; 8. cutting off material forms and marks. Because of the above, it is deep.