大方廣佛華嚴經疏 22.17

22.17

Sixth is the Practice of Good Manifestation, whose essence is prajñā. In the Yogācārabhūmi, all prajñā likewise comprises three kinds: first, the wisdom capable of following realization and penetrating the reality of the knowable; second, the wisdom of decisive skill regarding the five fields of knowledge as explained and the three aggregates; third, the wisdom capable of accomplishing the welfare of all sentient beings. The Mahāyānasaṃgraha takes preparatory, fundamental, and subsequently acquired [wisdom] as the three; both explain the meaning in terms of the six pāramitās. The Cheng weishi lun explains the meaning by the emptiness of both persons and dharmas, and the Benye [jing] by illuminating the three truths; both explain the meaning in terms of the ten pāramitās. The sūtra contains ten pāramitās, so it should rely on the Benye; now, to accord with the text, we temporarily rely on the Yogācārabhūmi, so that the non-obstruction of the provisional and the real are both called 'good manifestation.' Although that [treatise] relies on the six pāramitās, now the bodhisattva of round practice cultivates the ten pāramitās equally; based on the gradation of practices, the secondary and primary differ, yet do not blur into one another. In explaining the marks, the ancients also divided them into three according to the three wisdoms of the Benye: first clarifying the middle way; next, being mindful that beings have no self-nature, etc., as illuminating emptiness; and from 'universally entering' onward, clarifying its illumination of existence. This grasps the sequential three truths, but misses perfect interpenetration. Moreover, regarding the illumination of emptiness, in the sūtra the two—buddhadharmas and worldly dharmas—are neither different from each other nor mixed and confused; how could it be merely emptiness? Now, based on perfect interpenetration, we distinguish according to the secondary and primary in the Yogācārabhūmi, each possessing the three truths. Therefore, that treatise explains the first wisdom by saying, 'awakening to the equality of all dharmas, entering the great universal mark, thoroughly reaching the limits of all that can be known, leaving behind the two extremes of superimposition and deprecation, and according with and entering the middle way.' The text has two divisions: first clarifying the marks of practice, and later showing the accomplished benefits. The former also has two: first brief, then extensive. The former again has two: first a general statement, and then from 'able to know' onward, the explanation. Now, as for the first: the purity of the three karmas is the essence capable of manifesting. Manifesting in the three karmas is precisely the meaning of 'manifestation.' Abiding in non-attainment is manifestation, and manifestation is itself non-attainment; the non-obstruction of quiescence and function is precisely the middle way, and may be called 'good manifestation.' If one speaks of the middle as distinct from the subsequent existence and non-existence, that is the relative middle. In the second, the explanation: being able to know that the three karmas are completely non-existent is the meaning of abiding in non-attainment. Not falsely grasping existence and being free from the bondage of the two extremes is the meaning of purity. 'All that is manifested has no nature and no reliance' explains the meaning of manifesting non-attainment: because the objective realm has no fixed nature, and the mind has nothing to rely upon, both are ungraspable. All three karmas are manifested; hence the word 'all' is used. In the second part, from 'abiding in the real mind' onward, extensively analyzing the marks of practice, there are three: first, the wisdom of following realization according to reality; second, from 'Disciples of the Buddha, this bodhisattva acts in this way' onward, the wisdom of skill regarding the five fields of knowledge, etc.; third, from 'The bodhisattva at that time' onward, the wisdom capable of accomplishing the welfare of sentient beings. Now for the first: realizing the three karmas according to reality and manifesting the three karmas, in which there is first a specific explanation and then a general conclusion. In the former, the three karmas constitute three sections. Now for the first, mental karma: because it is the root of the [other] two, it is clarified first. The 'real mind' is that upon which function relies. 'Abiding' is the mind merging with the essence. 'Knowing the measureless minds,' etc., does not obstruct function. That is, regarding the manifested mental karma, multiple minds and multiple dharmas all have the truth [of existence]. Since the realm has no mark, what could the mind attain? This is the truth of non-existence. Existence and non-existence are non-dual, hence it is called 'profound,' which is the meaning of the middle way. It cannot be contemplated by the sequential three contemplations, hence it is called 'difficult to enter,' for only those of round capacity can enter it. Why? If one contemplates the three truths separately, they are permanent or annihilating, because they are relative. If one contemplates them in general, oneness destroys the three truths, while difference confuses the one reality; therefore, being one it is three, being three it is one, neither three nor one, doubly illuminating three and one; regarding the realm, the three truths are perfectly interpenetrated; regarding the mind, the three contemplations operate simultaneously; abiding and knowing are precisely contemplation. The ancient masters, taking from 'all that is...' down to 'difficult to enter' as clarifying the consciousness-only contemplation, were not without reason, yet the meaning of consciousness-only was not clearly displayed. Another explanation says: because the mind is not outside the realm, there is no attainment; because the realm is not outside the mind, there are no marks; because the mind is precisely the realm, it is profound; because the realm is precisely the mind, it is difficult to enter. This is also a valid principle. Second, from 'abiding in the correct position' onward explains the manifestation of bodily karma. The three, including the correct position, are the foundation of the manifestation. From 'expedient means' onward is raising function based on essence; because it is not born of affliction and karma, birth and cessation are precisely without birth and cessation. Here, 'correct position' is an alternative name for tathatā. It is not spoken of in terms of the path of seeing where wisdom accords with it; hence it is called 'abiding in non-abiding.' 'Abiding' means abiding in tathatā. Third, from 'abiding in nirvāṇa' onward explains the manifestation of verbal karma. The preceding three phrases show the foundation of the manifestation. The path of words is cut off; it is displayed yet without marks; being precisely words, words are forgotten, because it cuts off the path of words. The Jin translation of the sūtra says: 'Explaining existence where there is non-existence, the path of words is cut off.' However, there are seven kinds of what is abided in above; their essence is one, but their names differ. The difference arises from their aspects of meaning: first, the 'real mind' is the intrinsically pure mind, which is the general mark. Next, the three, including the correct position, are the essence and nature of the mind. 'Correct position' is that in which dharmas abide. 'Tathatā' refers to its own essence being real and eternal. 'Dharmatā' refers to it being the root of all dharmas, because when this tathatā is deluded there are all dharmas. When it forms all dharmas it does not lose its own nature; hence it is called dharmatā, and is also the causal mark. The three, including nirvāṇa, are the fruitional marks: abiding in the nirvāṇa-dhātu is precisely tathatā, because its essence is perfectly quiescent and transcends the two obstructions. Therefore, the Mahāprajñāpāramitopadeśa says: 'There are bodhisattvas who, upon generating the mind, immediately contemplate nirvāṇa and practice the path; fearing that this nirvāṇa might be mistakenly thought to exist only in the fruit, it says "abiding in quiescent nature."' That is, referring to the essence of tathatā having no false movement, it is precisely nirvāṇa; as to whether such a nature's essence is existent or non-existent, it says 'without nature.' The nature of having no nature is precisely the real nature, not an annihilating non-existence. Thus, only by citing multiple names can the profundity of what is abided in be revealed; only by manifesting on this basis can the goodness of what is manifested be clarified. Second, in summarizing the three karmas from 'entering detachment' onward: the first phrase concludes the mind, hence without bondage or attachment; the next phrase concludes the body, which is the abided-in tathatā, etc.; the third concludes the preceding speech, which is transcending all worldly domains, etc. The final phrase summarizes that all three karmas are unobstructed in quiescence and function, hence called 'skillful.' The name 'Good Manifestation' is established from this. In the second part, from 'Disciples of the Buddha' onward, analyzing the wisdom of decisive skill regarding the five fields of knowledge and the three aggregates, it explains worldly dharmas in the text. There are three divisions: first, integrating phenomena with noumenon; second, from 'The bodhisattva thus' onward, the non-obstruction between noumenon and phenomena; third, from 'Never' onward, generating compassion in accordance with noumenon. Now for the first, the text has six phrases: first, because sentient beings arise through conditions, they are said to have no nature; second, because dharmas arise based on reality, they are integrated back into the unconditioned; third, because lands are the objective parts of the mind; fourth, because time is conventionally designated based on dharmas; fifth, because names lack the efficacy to obtain things—for if names resided in dharmas, seeing the meaning one should know the name; sixth, because things have no reality matching names—for if dharmas resided in names, hearing the name one should understand the meaning, and calling out 'fire' should burn the mouth. Second, from 'The bodhisattva thus' onward clarifies the non-obstruction between noumenon and phenomena. The text has seven phrases: the first generally shows profundity, and the remaining phrases specifically show the profound marks. Yet worldly dharmas and buddhadharmas truly have no two essences; they are provisionally separated into two by way of phenomena and noumenon, hence five phrases are used to show they are neither one nor different. First, because the worldly marks are precisely empty, it says 'quiescent'; second, because buddhadharmas are equal, there is no superimposition; third, because there is no noumenon that is not phenomena, buddhadharmas are not different from worldly dharmas, and because there is no phenomena that is not noumenon, worldly dharmas are not different from buddhadharmas. Fourth, this phenomena which is completely noumenon and noumenon which is completely phenomena do not mix with each other. Fifth, each completely subsumes the other without leaving anything out, hence it says 'likewise without differentiation.' The final phrase realizes that the preceding dharmas share the same essence of the dharmadhātu, and thus achieve fusion, universally entering the three times, subsuming both horizontal and vertical. If explained in terms of the contaminated and uncontaminated being worldly dharmas and buddhadharmas, each possessing noumenon and phenomena: first, saṃsāra is precisely nirvāṇa, hence it says 'the world is quiescent'; second, since there is not a single dharma that is not a buddhadharma, what further could be added? Third, although the two dharmas of defilement and purity differ, they share one true nature, and therefore are not different; fourth, because marks are not destroyed, there is no confusion; fifth, both are phenomena that are precisely noumenon, and each mutually subsumes the other without remainder, which is non-differentiation; sixth, sharing the same dharmadhātu generally shows the underlying cause. Third, from 'Never' onward, generating compassion in accordance with noumenon: this means using objectless compassion to guide the former wisdom that forgets capacity, entering provisionality to transform beings. The first phrase is general: although entering deeply into wisdom, one does not forget the original resolve, unlike the mind of the eighth stage which desires to let go and abandon. The lower three phrases are specific: first, not abandoning the wick of vows; second, increasing the oil of great compassion; third, combining with the former light of wisdom, thus becoming fit to be a refuge. In the third part, from 'The bodhisattva at that time' onward, is the wisdom capable of accomplishing the welfare of all sentient beings. It has two parts: first, establishing the resolve to gather sentient beings; second, putting others first and oneself last. Now for the first, the text has five phrases: maturing is general, either because the cause ripens into fruit, or because one encourages and exhorted from beginning to end. The remaining phrases are specific: first, subjugating; second, gathering and transforming; third, causing them to awaken to the fundamental nature and accomplish great bodhi; fourth, cutting off delusions to achieve purity and attain the fruit of nirvāṇa. Second, from 'Again thinking' onward is putting others first and oneself last. The text is divided into four: first, positing self-deliverance; second, from 'Yet all sentient beings' onward, observing that beings transmigrate, possessing the suffering of karma and delusion; third, from 'The bodhisattva thus' onward, concluding what ought not to be done, because there are two faults: first, going against the mind of the original vow; second, falling into the fault of stinginess; these are impermissible; fourth, from 'I should' onward, resolving to deliver them first. Second, from 'This bodhisattva' onward shows the benefits of accomplishing the practice. In this, the three karmas not being in vain is the universal benefit. Ultimately arriving at bodhi is the ultimate benefit. (From here on, enters fascicle twenty of the sūtra).