大方廣佛華嚴經疏 22.16

22.16

Fifth is the practice of freedom from delusion and distraction. In explaining its characteristics, there are two parts: first, generally revealing freedom from delusion and distraction; second, specifically clarifying freedom from delusion and distraction. Now for the first. Although there are six phrases, there are ten meanings: the first is general, and the rest are specific. As for the general statement, 'accomplishing correct mindfulness,' this encompasses three meanings, all termed 'correct mindfulness': First, in terms of the division of śamatha, it is called correct mindfulness; correct mindfulness is samādhi itself, because that concentrated mind is free from the distraction of false thoughts, hence it is called 'correct.' This name is established based on function and also designated by proximity, for among the eightfold noble path, correct mindfulness is subsumed under samādhi; as the Awakening of Faith says: 'If the mind races and scatters, one should immediately draw it back and make it abide in correct mindfulness.' Second, in terms of the division of vipaśyanā, it is also called correct mindfulness, meaning contemplating and discerning without partiality, clearly understanding cognitive conditions; thus the text below says: 'Correctly mindful of all dharmas, never forgetting.' Third, the path of yuganaddha (conjoined practice) is called correct mindfulness, as the text immediately below says: 'Because of correct mindfulness, skillfully understanding the world,' and so forth; clearly understanding cognitive conditions is the meaning of non-delusion, while not wavering from the cognitive object is the meaning of non-distraction; this is yuganaddha. Furthermore, the text below says: 'Dhyāna holds the mind always to a single object; wisdom discerns the objective realm, identical with samādhi.' Although there are vipaśyanā and the path of yuganaddha, both are analyzed from the standpoint of the mind's single-pointedness on an object, which is called the intrinsic nature of dhyāna. Among the specific aspects: the first phrase is again the summary of non-distraction, meaning not turning in pursuit of objects and thus free from scattering; that the three obstructions cannot destroy it is called 'firm'; that the four conditions cannot pull it away is called 'unshakeable'; surpassing the inferior to display the superior is called 'supreme'; and being free from defilement across diverse worldly states is called 'pure.' These above five explain non-distraction. The lower four meanings explain non-delusion: seventh, conforming with the dharmadhātu, hence called 'vast'; eighth, heading toward omniscient knowledge, hence called 'great'; ninth, initiating what is difficult to measure, hence called 'immeasurable'; and tenth, not abandoning great compassion is called 'free from confusion.' The above nine specific phrases are subsumed into the three kinds of dhyāna: the first six are dwelling in the bliss of the present dharma; the next two are eliciting the arising of virtues; and the last one is benefiting sentient beings. Second, from 'Because of this' onward, specifically reveals freedom from delusion and distraction. Explaining the previous ten meanings in sequence constitutes ten sections. Here too the first is general, explaining the previous 'correct mindfulness.' Within it, there are two parts: first, concluding the preceding and introducing the subsequent; second, from 'Skillfully understands' onward, revealing the capacity of correct mindfulness. The text branches into two: first, stating both; second, explaining both. Now for the first. Correct mindfulness possesses contemplation, hence it can skillfully understand; correct mindfulness possesses cessation, hence it can retain. Worldly words are of no benefit, so one need only skillfully understand them; supramundane [words] are beneficial, so the text speaks especially of recollecting and retaining them. If supramundane words were not understood, one would not retain their meaning; if worldly words were not retained, one would have no memory of them. Thus, although the text is compressed, its meaning must encompass both. Understanding phenomena and understanding noumenon is called 'skillful understanding.' Second, from 'That is to say' onward explains both, divided into two: first, generally clarifying freedom from delusion and distraction in relation to various objective realms; second, from 'This bodhisattva' onward, specifically clarifying freedom from delusion and distraction in relation to what is retained. Now for the first. In terms of freedom from delusion and distraction, the text has only nine items, but dividing the first into two makes ten phrases, because of the distinction between dharma and meaning. The first phrase is unobstructedness regarding dharmas, combining the aggregates into two: form and mind; 'non-form' refers to mind, which constitutes the other four aggregates. Second, from 'Can retain and establish' onward is unobstructedness regarding meaning. Meaning is twofold, and its intrinsic nature is also twofold: first, phenomena; second, noumenon. Phenomena are physical obstruction as the nature of form, etc.; noumenon is naturelessness as the nature of form, etc.; all are provisionally established within that which lacks names and marks. Retaining words and retaining meaning constitutes the two retentions of text and meaning. Now, correctly awakening to noumenon and phenomena and freeing oneself from false discrimination is called 'freedom from delusion and distraction.' These two explain the 'ability to retain' above, and the following eight explain the 'skillful understanding' above. The meaning must encompass both, hence delusion and distraction are mentioned together. Third, attaining freedom from delusion and distraction regarding the arising and ceasing of the five aggregates. The 'Chapter on the Ten Stages' says: 'Death has two kinds of karma: first, able to destroy conditioned formations; second, continuing uninterrupted because of lack of awareness.' Now this bodhisattva completely illuminates both the phenomena and noumenon thereof, hence being free from delusion and distraction. Fourth, speaking specifically of womb-birth to clarify freedom from delusion and distraction. Fascicle Two of the Yogācārabhūmi explains four kinds of entering the womb: first, entering with correct awareness but not knowing abiding or emerging, namely a wheel-turning king; second, entering and abiding with correct awareness but not emerging with correct awareness, namely a pratyekabuddha; third, able to have correct awareness in all [three], namely a bodhisattva; fourth, lacking correct awareness in all, namely other sentient beings. Even the former two still have delusion and distraction. The marks of delusion and distraction in ordinary beings are: inferior ones see their place of birth in a cesspool or filth; middling ones see it in a house; superior ones see it in a flowering grove. If male, he gives rise to desire toward the mother and anger toward the father, meaning competing for the mother; if female, the reverse is true. Fascicle 27 of the Mahāsaṃnipāta, fascicles 18 and 29 of the Nirvāṇa, and fascicle 9 of the Kośa all explain this in full. The next three and the tenth can all be understood from the text. The eighth and ninth each have general and specific aspects: specific refers to the four māras, the ten māras, and karma, as explained in the 'Chapter on Leaving the World,' the 'Chapter on Māra-Karma' in the Pañcaviṃśatisāhasrikā, and the Awakening of Faith. If relying on the Mahāprajñāpāramitopadeśa, aside from the true mark of all dharmas, everything is māra-work for a bodhisattva; every arousal of thought and stirring of mind is wholly māra-karma. Now, through wisdom, one discerns and does not follow them, just as a person detects a thief or a stray dog. Knowing that the suchness of the realm of māras is identical with the suchness of the realm of the Buddhas, because suchness is non-dual, once one awakens to the matter, one does not create its karma. Second, from 'This bodhisattva' onward specifically clarifies freedom from delusion and distraction in relation to the dharmas retained. The text has two parts: first, directly clarifying; second, querying and explaining. In the former there are three: first, concluding the preceding and stating [the subsequent]; second, from 'Next, what is called' onward, directly revealing what is retained; third, from 'The bodhisattva' onward, concluding with freedom from delusion and distraction. In the second, directly revealing, there are fifteen dharmas: 1. The noumenal essence realized, the great and deep meaning, which is emptiness, namely the true nature of phenomena; 2. The dharmas of the functional operation of the essence; 3. Endowed with marks of virtue; 4. One containing all, hence called 'manifold.' The above four are the noumenal dharmas signified. 5. The teaching dharmas that signify, whose meaning was seen in the first fascicle; 6. The dharmas of practice, using cause to adorn effect; 7. The dharmas of effect. The above seven generally clarify the four dharmas. The lower eight pertain solely to the stages, also subsumed under effect and practice: 8 is the great vows of the first stage, having already realized the noumenon, hence called 'correct aspiration,' and decisively understanding and severing the two obstructions, hence called 'pure'; 9 is fundamental wisdom; 10 is subsequent wisdom—these two extend up to the seventh stage; 11, the exceedingly vast and great dharma, which is the dharma of the eighth stage, realizing the profound patience of dharmas, identical to the dharmadhātu; 12, the ninth stage is the rank of dharmabhāṇaka, fully understanding the capacities of beings; 13, the tenth stage, knowing the common and uncommon accumulation of the world: because suffering, impermanence, and so forth are common to both form and mind, they are called 'common'; form and mind having distinct categories is called 'uncommon.' Furthermore, the receptacle world is called 'common' because it is produced by collective karma; the world of sentient beings is called 'uncommon' because it is accomplished by individual karma; these two pertain solely to the known. Furthermore, practicing according to another's intention is called 'common'; practicing according to one's own intention is called 'uncommon.' Furthermore, although dhyāna, the formless realms, the four immeasurables, and the five superknowledges are shared with ordinary beings and the Hīnayāna, the bodhisattva's outflows-free great compassion renders them 'uncommon.' 14 is the wisdom of virtual enlightenment; 15 is the wisdom of the Tathāgata. The above vertically explains the stages. If correlated horizontally: the first is solely cause, the last is solely effect, and the six wisdoms in between extend through both cause and effect, yet their specific aspects are distinct. 3. Concluding with freedom from delusion and distraction: not forgetting, not deluded, not losing, and non-distracted. From 'The mind constantly recollects' onward generally concludes continuity. Second, from 'Why is this?' onward queries and explains. In the explanation, because the cause is deep, one does not confuse sentient beings and attains the fruit of non-distraction; not destroying the correct Dharma and expanding great wisdom, one attains the fruit of non-delusion; not severing roots of goodness, one attains the fruit of continuity. Cause and effect, like shadow and echo, are clear and without error. Second, from 'Furthermore' onward specifically explains the above nine, subsumed into the three kinds of dhyāna: the first six explain the previous dwelling in the bliss of the present dharma, which forms six sections. Now the first explains the previous 'mind free from scattering'; the text has two: first, stating; second, from 'That is to say' onward, explaining. In the explanation there are also two: first, explaining various sounds, briefly listing seven kinds. As for 'ruining the six sense faculties,' it does not merely captivate the ear faculty, but also prevents the other faculties from taking objects, hence it is called 'ruining the faculties,' because they take seeing and so forth as their function. Furthermore, as for 'ruining,' the Sūtra on Curing Illnesses of Dhyāna says: 'Conditioned by external sound, the six emotional faculties are stirred, the mind's pulses are inverted, and five kinds of evil winds enter through the mind's pulses. Because the wind stirs the mind, one may sing or dance, producing various mutations.' This is the meaning of ruining. Once mind and body are ruined, the rest are all ruined along with them. Now, form can be shut out by closing the eyes; touch and taste are known upon contact; scent manifests little explanation; thus, the thorn to dhyāna concentration lies solely in sound; hence it is mentioned exclusively to clarify freedom from delusion and distraction, not that the other four sensory objects cannot cause distraction. Thus, in the forbearance above, when encountering bodily harm, the mind is free from scattering. Second, from 'This bodhisattva' onward explains the inability to confuse or distract. The text also divides into two: first, generally clarifying long-enduring non-distraction; second, from 'That is to say' onward, specifically revealing the marks of non-distraction. There are eleven phrases: the first is general, the rest specific. The specific form five pairs: 1. Object examined and mind concentrated; 2. Teaching mastered and practice accomplished; 3. Remembering cause and mindful of conditions; 4. Contemplating reality and initiating function; 5. Externally purifying others' confusion, and internally resolving doctrinal categories; although encountering harsh sounds, none of these are harmed. The above are all the dhyāna of all varieties, meaning encompassing words and meanings, cessation and contemplation, and the two benefits. Third, from 'Does not make' onward explains the previous 'firm,' meaning that the four obstructions do not destroy it; from this we know that correct mindfulness is firm, which is also the cause of the previous non-distraction. As for the 'dharma-obstruction,' not understanding dharmas, like cattle or sheep, this is the cognitive obstruction; as for the three obstructions, they are subsumed under afflictions, their essence being ignorance; this too is pure dhyāna. Fourth, from 'Sons of the Buddha, just as above' onward explains the previous 'unshakeable,' meaning that all evil conditions cannot pull it away. Being fully able to ruin and confuse the bodies and minds of sentient beings demonstrates the fault of sound; that it cannot ruin this bodhisattva's mind comparatively reveals its incomprehensibility. Fifth, from 'The bodhisattva enters' onward explains the previous 'supreme,' meaning surpassing the inferior to display the superior. The three sections from here below also present the conditions for the previous freedom from delusion and distraction, directly showing the mark of dwelling in the bliss of the present dharma. As for surpassing and superior: first, stating the person to distinguish the dhyāna; saying 'the bodhisattva enters' distinguishes from ordinary beings and the Hīnayāna. From 'Abiding in' onward, citing the dharma to distinguish noble dharmas, which is the outflows-free [dharma] distinguishing from ordinary beings; 'reflecting and contemplating' distinguishes from the two vehicles: when the two vehicles enter dhyāna, they cannot cognize objects, so Śāriputra does not feel the hand of execution, and Kāśyapa does not hear the sound of nirvāṇa. From 'Skillfully knowing' onward directly reveals the marks of superiority, because of understanding nature and marks: as for marks, they do not abide from moment to moment, and grasping is unattainable; as for nature, the nature of the three marks is empty, so ultimately there is nothing attained; since nature and marks are unattainable, upon what could pleasant and unpleasant depend? Sixth, from 'Having heard thus' onward explains the previous 'pure,' which is pure dhyāna. Toward pleasant, unpleasant, and neutral objects, one does not produce the three poisons and is not defiled by good grasping, because of possessing samādhi and wisdom; understanding marks to be signless is called 'good grasping.' Possessing such correct mindfulness, even if the great earth were made a drum and Mount Meru a drumstick, how could it distract him? Seventh, from 'Knowing all' onward explains 'vast,' meaning conforming with the dharmadhātu and like empty space; it also closely explains the preceding. The text has six phrases: the first is general, the rest specific. Among the specific: non-attainment is mark-emptiness; non-action is person-emptiness; boundlessness is nature-emptiness; these three marks being exhausted, the noumenon of the dharmadhātu manifests; being equal to the dharmadhātu, phenomena are like noumenon; lacking difference, noumenon is phenomena. Eighth, from 'The bodhisattva thus' onward explains the previous meaning of 'great.' The two sections from here below explain eliciting the arising of virtues. Now, 'great' means proceeding toward omniscient knowledge without regression, which is the dhyāna of difficult practice. Ninth, from 'Skillfully entering' onward explains the previous 'immeasurable,' meaning able to initiate virtues difficult to measure. The text divides into three: first, eliciting the virtues of self-benefit, where the text has six phrases: the first states the dhyāna of all gateways; the next four specifically reveal them; the last summarizes multiple gateways—then what samādhi would not be subsumed? Again, calling them 'gateways' means that samādhis are immeasurable in number like empty space; now, one subsuming many is called a 'gateway,' like pulling one corner of a robe, or like the queen bee arriving. Next, from 'Increasing' onward elicits virtues of benefiting others. Finally, from 'At that time' onward concludes that one is not distracted. Not only is one not distracted, but original concentration further increases, like a boar rubbing against a gold mountain, or wind fanning a fire. Tenth, from 'Making thus' onward explains 'free from confusion.' Indulging in the taste of dhyāna without giving rise to great compassion is confusion; now, with compassion guiding dhyāna, one is free from confusion. This is the dhyāna that benefits sentient beings. Abiding in pure mindfulness is bliss in the present life; attaining the fruit of wisdom and severance is bliss in future lives; this is called giving bliss in both lives.