大方廣佛華嚴經疏 23.3

23.3

Second, within benefiting others with great compassion, there are two: first, increasing great compassion; second, resolving in mind to rescue [beings]. In the first of these there are also two: first, contemplating those for whom one feels compassion; second, increasing compassion without attachment. In the first of these there are also two: first, contemplating their entry onto perilous paths due to confusion about the four truths; second, contemplating their entry onto perilous paths due to confusion about the ultimate truth. This is the first. The first two phrases indicate the time of giving rise to thought. From 'ordinary beings' downward, it analyzes the objects of contemplation, having thirteen phrases, the first general, the rest specific. In general, being confused about the four truths is called 'stupid delusion.' In the specific, the first five show confusion, and the last seven reveal faults. Among the first [five]: 1. not knowing the truth of suffering; 2. not seeing the faults of accumulation; 3. not having faith that nature is originally tranquil and ceased; 4 and 5. being unable to cultivate the path—first, understanding; second, practice. The latter seven reveal faults: 1. because of not seeing the faults of accumulation, being stubborn and dully grasping with greed, which is delusion and craving; 2. receiving the suffering of saṃsāra due to greed and craving. Next, the four phrases from 'not seeking to see' downward explain not cultivating the path: the first three lack conditions for the path; the fourth, due to lack of faith, is confused about the correct path and loses fundamental understanding, taking the false to be correct, which is called 'erring.' The last one: due to the previous lack of cultivation, entering perils and losing cessation. The above is entirely concerning ordinary beings. Second, from 'not respecting' downward, clarifying their entering perilous paths due to confusion about the ultimate truth, which applies to both ordinary beings and the Small Vehicle. The first two phrases are separation from superior conditions; the next two phrases lack superior causes; the three realms of existence and the emptiness of birth both become places of dwelling. Being terrified of the emptiness of dharmas means taking it to be annihilation; therefore, at the end of various assemblies of the Mahāprajñāpāramitā-sūtra, Subhūti (Shanxian), pitying sentient beings who fear and dread the emptiness of dharmas, raises the question: 'How can sentient beings be made to realize the emptiness of all dharmas?' The Buddha said: 'It is not that a dharma exists first and is afterward said to be non-existent. Since it did not exist first, it is also not non-existent afterward; its self-nature is constantly empty; do not give rise to panic and dread.' From 'distant from' downward reiterates and comments on the meaning above. Because of attaching to a dwelling place and fearing emptiness, they distance themselves from the correct and abide in the false, abandoning the level and entering the perilous; because of departing from superior conditions, they turn their backs on the Buddha and follow Māra, grasping at existence and refusing to let go. Māra delights in saṃsāra, while the Buddha abides in emptiness. Second, from 'the bodhisattva thus' downward, increasing the compassionate mind and concluding in non-attachment. Second, from 'the bodhisattva at that time' downward, resolving in mind to rescue [beings], following after them with a mind of great compassion for vast eons. The text is divided into two distinct parts: first, giving rise to practice; afterward, from 'and even' downward, revealing non-attachment. In the first there are also two: first, clarifying that the mind has no weariness, because through non-attachment great compassion is firm, and one does not grow weary and abandon [beings] because they are difficult to transform; afterward, from 'and further with' downward, clarifying that the mind is vast, meaning transforming many sentient beings in a space the size of a single hair-tip, and the dharmadhātu is entirely thus—this is vastness. Second, within revealing non-attachment, there are three: first, citing a few to illustrate many; next, from 'in each and every' downward, extensively revealing non-attachment; afterward, from 'Why is this?' downward, inquiring into and explaining the reason. As for the reason one does not attach, the subsequent explanation has two meanings: 1. giving rise to thoughts in accord with profound signlessness; 2. initiating preparatory application widely pervading empty space. In the first, signlessness is difficult to understand, so it is revealed by resorting to metaphors. However, these metaphors generally illustrate all dharmas, as in the root chapter below; now, for convenience of meaning, each cites one, thereby clarifying that all previously seen is signless. The first phrase generally contemplates the dharmadhātu of phenomena as arising from conditions like an illusion, devoid of real essence, and thus one does not attach. The remaining phrases are specific: 1. the Buddha appears according to capacity, like a shadow following a form, and also appearing in the water of the mind; 2. bodhisattva practices arise from conceptualization and thought, because one has not yet achieved great awakening; 3. [teachings are] sounds produced by conditions, spoken in response to an accordant resonance. In the remaining phrases, the sūtra text itself explains that 'all dharmas are like the true limit (bhūtakoṭi),' which is a general conclusion. Furthermore, earlier it was clarified that the dharmadhātu is like an illusion, which is essence following conditions; afterward it concludes that all dharmas are like the true limit, which is phenomena being identical to tranquility. Worldly people all say that the true limit is unchanging while saying that all dharmas are impermanent; using what they know to illustrate what they do not know, it therefore employs the word 'like.' The truth of noumenon is round and interpenetrating; the marks of the world are precisely eternally abiding. However, ancient masters used the latter seven metaphors to resolve doubts progressively. The first doubt says: 'Worldly illusory fire does not perform the function of burning; can the Buddha's appearing to benefit beings be the same as an illusion?' The explanation says: 'Like a shadow, it also has the meanings of responding to form, casting shade, and so forth; how could it be real?' Yet the dharmas and metaphors each have three meanings: 1. the meaning of being formed through conditions; 2. the meaning of lacking reality; 3. the meaning of having function. The intended point is the lack of reality, and thus there is no attachment. The second doubt says: 'If the Buddha is like a shadow, why does the bodhisattva give rise to practice to go and seek [him]? Since the cause is not false, how could the fruit not be real?' The explanation says: 'Like a dream. A dream also has three meanings: lacking essence, appearing real, and serving as a condition for waking, referring to running in a dream and being startled awake. The bodhisattva giving rise to practice is also like this: realizing noumenon, it is empty; because ignorance is not yet exhausted, it seems real and able to confer the fruit of Buddhahood; striving ceaselessly as a condition, one suddenly awakens, like crossing a river in a dream.' The third doubt says: 'If bodhisattva practices are like a dream, why does the sūtra say this is a bodhisattva practice and that is a two-vehicle practice?' The explanation says: 'Like an echo formed by conditions, it has no origin yet produces sound. The great and small holy teachings are also like this: the capacity and resonance have no origin, but are heard differently according to capacity.' The fourth doubt says: 'The fruit and practice may be so, but the world is not yet awakened; this should be real.' The explanation says: 'Like a transformation (nirmāṇa), sustained by mental karma and spiritual power, it lacks reality yet has function.' The fifth doubt says: 'If all are like transformations, why are there differentiated bodies?' The explanation says: 'Like an illusion.' The sixth doubt says: 'If bodies are like an illusion, why are there different kinds of karmic retribution?' The explanation says: 'Like the mind.' These two have the three meanings as stated before regarding the shadow. The seventh is a general conclusion, which can be understood. The above explanation by ancient masters was slightly supplemented and altered since the two sūtras differ slightly, yet their interpretation seems excessively far-fetched. Still, it is one approach. Second, from 'further making' downward, because of initiating preparatory application pervading empty space, one does not attach. First, it clarifies the vastness of places. Clearly penetrating thought-moment after thought-moment reveals the vastness of their understanding. Correct mindfulness being present before one is the cause of non-attachment. In the third part, concluding the consummation of practice, it is divided into three: first, concluding the consummation of one's own practice; second, from 'in order to transform' downward, concluding the consummation of practice benefiting others; third, from 'Why is this?' downward, inquiring and explaining, doubly concluding the consummation of both practices. In benefiting others, there are three: first, generally revealing teaching and transforming without weariness; next, from 'because of not being weary' downward, specifically pointing out the marks of non-weariness. Among them, 'provision' means following the different rituals of various regions; 'harmonization' means the coming together of good and bad conditions; the rest can be understood; afterward, from 'not causing' downward, concluding in non-attachment. The third, inquiring and explaining with the double conclusion, can be understood.