大方廣佛華嚴經疏 23.2

23.2

The seventh, the practice of non-attachment: its essence is skillful means (upāya). Relying on the two skillful means, by virtue of dedicating [merits] (pariṇāmanā) one does not abide in saṃsāra, and by virtue of rescuing [beings] one does not abide in nirvāṇa. Because neither is abided in, it is named 'non-attachment.' The Benye also states that the latter four [practices] each possess three skillful means. As for the three: first, advancing toward the fruit; second, skillfully harmonizing existence and non-existence; third, neither renouncing nor grasping any dharma. The first is pariṇāmanā; through the second, skillfully harmonizing, one is then able to rescue [beings]; neither renouncing nor grasping has the same mark as prajñā. The Cheng weishi lun only explains the subsequently attained [wisdom], and therefore does not establish it; the Benye takes the primary and secondary into account differently, which does not prevent all three of this one practice from being skillful, so that both are free of attachment. Thus, compassion and wisdom being two yet not two, and the one mind being not two yet two, constitute non-attachment. Existence is illusory existence, and non-existence is true emptiness; illusory existence is not [real] existence, and precisely because it exists, it is true emptiness; true emptiness is not [mere] emptiness, and precisely because it is empty, it is illusory existence. Because these two are unobstructed, it is called 'skillful harmonization'; because they interpenetrate in this way, there is nothing attached to. Existence can give rise to function, and emptiness can be contemplated; therefore neither is renounced. If one grasps existence, one resembles ordinary beings; if one grasps non-existence, one resembles those who rush to realization; therefore neither is grasped. In the second part, explaining the marks, it is broadly divided into two: first, clarifying non-attachment in one's own share; second, clarifying non-attachment in superior progress. One's own share already contains what was explained before. The two and three skillful means are divided into three in the text: first, solely clarifying non-attachment in one's own practice; second, from 'Why is this?' downward, inquiring into and explaining the reason; third, from 'The bodhisattva thus' downward, analogously revealing the myriad practices. In the first of these, there are also two: first, clarifying non-attachment regarding pure objects; second, from 'seeing impure' downward, not disliking defiled objects. In the first part, there are three: 1. clarifying non-attachment regarding adornment of Buddha-lands; 2. from 'approaches' downward, non-attachment regarding the Triratna, within which, first, respectfully serving and making offerings to the Buddhas; next, from 'thus' downward, revealing the purpose of the offerings; and afterward, from 'in thought-moment after thought-moment' downward, specifically pointing out the marks of non-attachment, whose meaning encompasses non-attachment to both the Triratna and one's own cultivation, where saying 'thought-moment after thought-moment' reveals swiftness and multiplicity; 3. from 'this bodhisattva' downward, non-attachment over a long time. Second, clarifying not disliking defiled objects: it is only one phrase, because defilement is easily abandoned. In the second part, inquiring and explaining, the intent of the inquiry says: Delighting in the pure and abhorring the defiled is ordinary human nature; how can a bodhisattva neither dislike nor attach? The intent of the explanation says: Without relying on Buddha-wisdom, pure and defiled arise; if one contemplates in accordance with the Dharma, where can the two marks abide? Therefore it says, 'because of contemplating according to the dharmas of all Buddhas.' 'Buddha-dharmas' are precisely the Buddha-wisdom of the dharmadhātu. Third, analogously revealing the myriad practices: whether oneself or others, in all there is non-attachment; within this, the first phrase concludes what came before and introduces what follows; from 'teaching and transforming' downward, it extensively lists what is practiced. That which is called 'abodes of the Buddhas' refers to the holy, the divine, the brahma [abodes], and so on; the rest can all be understood. Second, from 'Bodhisattva-mahāsattvas' downward, non-attachment in superior progress: the text is divided into three: first, clarifying one's own practice; second, from 'having obtained the prediction' downward, benefiting others; third, from 'the bodhisattva thus contemplating the body' downward, concluding the consummation of practice. For the first, it is divided into two: first, repeating the previous share of one's own; afterward, from 'regarding the Buddha-dharma' downward, properly revealing superior progress, which has eleven phrases, the first being general and the rest specific. 'General' means thoroughly penetrating the dharmas of teaching, noumenon, practice, and fruit. In the specific: 1. penetrating the dharma of the fruit, namely the Buddha's bodhi; 2. penetrating the dharma of noumenon, namely realizing the vinaya of the Dharma. 'Vinaya' is a Sanskrit sound, in full vinaya, translated here as cessation (nirodha). If it receives its name from the Vinaya-piṭaka, its meaning encompasses taming and subjugation. Now speaking of 'dharma-cessation,' it extends to all four kinds of dharmas having the sense of cessation: namely, the teaching explains cessation; practice extinguishes defilements; the fruit realizes cessation; and noumenon is originally tranquil cessation. Since the rest of the three exist before and after in the present text, this cessation is precisely the cessation of noumenon. Furthermore, it corresponds to the meaning of realization; in the round and interpenetrating teaching, this admits realization. 3. Abiding in the Buddha's correct teaching, namely penetrating the dharma of the teaching and abiding as taught. 4. From 'cultivating bodhisattva practices' downward, all are dharmas of practice: three phrases for practice conforming to marks—'practice' is the myriad practices; 'mind' refers to the four immeasurables; 'liberations' are the various doors of liberation. The next two phrases are the dwelling places of signless practice, namely the previous teaching, noumenon, and fruit. What is practiced is the previous myriad practices and so forth, in all of which there is no defiled attachment. Because of this, one is able to purify the bodhisattva path and is worthy of receiving the prediction.