大方廣佛華嚴經疏 24.14

24.14

Seventh, the storehouse of wisdom (jñāna-kośa) is divided into four: first, querying the name; second, explaining the characteristics; third, concluding with the name; fourth, praising the benefits. Within explaining the characteristics, there are two: first, clarifying the storehouse of wisdom; next, explaining its inexhaustibility. Within the former, there are three: first, clarifying the objects known as they truly are; next, from "How" downwards, explaining the meaning of knowing as it truly is; third, from "The bodhisattva achieves" downwards, summarizing the multiple approaches to demonstrate skillful means. Now, regarding the first: using the wisdom of the four truths to illuminate the ten kinds of dharmas, the ten are subsumed into five categories: the first five are the five aggregates, the next two are the factors of existence (bhāvāṅga), and the last three are the three vehicles. Gathering these five categories does not go beyond two approaches: the first two are the domain of ordinary beings, and the last three are the domain of the noble ones. Furthermore, if the latter three are viewed in terms of fruition, then the first two are the fabricated four truths, and the latter one is the unfabricated four truths, because the causes and fruitions within and beyond the realms are distinct. This is in terms of what is contemplated. If considered in terms of the bodhisattva's capacity to contemplate, they are all unfabricated. Moreover, the first two are transmigration, and the latter three are cessation (reversal). The former contain cessation and the path, being the beginning of transmigration, which when cultivated results in cessation; the latter contain suffering and origination, which are transmigration where cessation is not yet complete. Furthermore, the former are the dharmas to be known, and the latter are the persons who are able to know. Within the persons there are dharmas, which are precisely the former dharmas. Traversing the four truths is the dharma of the śrāvaka. The factors of existence taken as objects are the dharma of the pratyekabuddha. The five aggregates are the shared dharma of the three vehicles; knowing them all as they truly are is the dharma of the bodhisattva. As for all of them being called "knowing as it truly is", the sūtra below provides a general explanation; here it shall be briefly distinguished: first, as they are in phenomena; second, as they are in noumenon. Among the ten, the first seven, in terms of their own marks, are suffering, because ignorance and craving are of an outflow-nature, because the suffering of conditioning follows them, and because they are subsumed under the aggregate of conditioning factors (saṃskāra-skandha). Being established through conditions is origination; having no intrinsic nature is cessation; revealing cessation is the path, because it is revealed through verbal expression. This is the general explanation and cessation in terms of noumenon. If explained distinctly: failing to comprehend faults such as impermanence and impurity and giving rise to craving and attachment is called the origination of form. If delusion and craving are eliminated, it is called the cessation of form. Only calming (śamatha) and insight (vipaśyanā) are the path to the cessation of form, for through calming one departs from craving, and through insight one departs from delusion. If accompanying auxiliary paths are included, there are the training in morality, the factors of enlightenment, and so forth. Sensation, perception, conditioning factors, and consciousness are to be understood by analogy with this. As for the origination of ignorance: being improperly led by others' speech, and through one's own false discrimination and incorrect reflection—eliminating these is called cessation. As for the origination of craving: it refers to feelings born with contact conditioned by ignorance as their condition; eliminating this is also called cessation. The path regarding delusion and craving is explained in the same way as that of the aggregates. Why only two of the twelve links are raised is because generating karma and moistening karma involve only these two, and because each represents the beginning of projecting [causes] and bringing about [fruitions] respectively. Craving arises from delusion; it is the source of afflictions. Chapter 34 of the *Nirvāṇa [Sūtra]* states: "From ignorance, craving arises; you should know that this craving is precisely ignorance. From craving, grasping arises; you should know that this grasping is precisely ignorance." Craving and so forth also possess this meaning. Furthermore, in terms of the three periods of time, ignorance is the root, and craving and grasping are the boundaries; between these two are the five beginning with consciousness, as well as birth, old age, and death. Now, awakening to ignorance: due to delusion regarding the past, there are the five beginning with consciousness; present craving is precisely ignorance; if not severed, transmigration will not cease. Now contemplating its severance, in the future there will no longer be saṃsāra. The latter three are in terms of purity: the śrāvaka is the person, the four truths are the dharma, the cultivated factors of enlightenment are origination, and the attained fruit is nirvāṇa. The twelve links of dependent origination are the dharma of the pratyekabuddha. The boundless dharmadhātu is the dharma of the bodhisattva. Furthermore, knowing the śrāvaka is precisely knowing suffering: since the suffering of the śrāvaka is already known, merely their station is raised. The dharma is the dharma they practice, which is precisely the truth of the path. Origination is their defilements; the unexhausted origination is the truth of origination. Since they already possess severance, it is stated after the dharma. Nirvāṇa is precisely the truth of cessation; since they have already realized cessation, its name is changed to nirvāṇa. The pratyekabuddha and bodhisattva can be understood by analogy with this. The previous explanation pertained to cause, and the latter explanation treats fruition. If one were definitively to take the first two as delimited [samsāra] and the latter three as transformation [samsāra], then those below the third fruit of the Hīnayāna would be subject to transformation, and those on a direct path below the seventh stage would not be what is known here; thus this cannot be. Second, explaining the meaning of knowing as it truly is: this not only clarifies the mental activity of the knowing subject, but also reveals the characteristics of the known object. First comes the query, and next the explanation. The meaning of the query is: Does one know in accordance with marks? Or does one know without marks? If one knows in accordance with marks, how does that differ from ordinary beings and the Hīnayāna? If one knows without marks, where there are no marks there is no knowing; therefore it asks, "How does one know?" The meaning of the subsequent explanation is: knowing marks and knowing nature without obstruction is what the bodhisattva knows; knowing without knowing is the bodhisattva's knowing. The text is divided into two parts: first, explaining the knowledge of suffering and origination in terms of self-benefit; next, demonstrating the knowledge of cessation and the path in terms of benefiting others. The two passages reflect and imply each other, and each should contain all four. Furthermore, both sections contain the five previous categories and fully reveal the three vehicles. Now, in the first section: knowing what arises from karma and retribution constitutes the marks of the five aggregates; karma is origination and retribution is suffering, which are the marks of the two truths. Saying that all conditioning factors are created by causes and conditions refers to the marks of the twelve links: all conditioning factors, causes, and conditions are precisely the marks of origination, and what is created constitutes the marks of the truth of suffering. The above distinguishes knowing marks. From "All" downwards reveals that knowing marklessness applies to both suffering and origination. The beginning has two sentences, which are marks shared by the three vehicles. From "not self" downwards explains the text above, distinguishing two specific marks: being empty and without reality because of not being a self, being merely provisional five aggregates, is the mark of the śrāvaka. Being empty and without reality because of not being solid, being merely a provisional construct formed by conditions, is the mark of the pratyekabuddha. If there is not the slightest dharma to be grasped, empty and without reality, merely unreal illusory marks, this is the mark of the bodhisattva. Because it is the truth of non-establishment, there is nothing that can be established. Second, from "Desiring to cause" downwards next demonstrates the knowledge of cessation and the path in terms of benefiting others. Being able to know the real nature is the mark of the truth of the path. Dharmas being indestructible and the nature of what is known are precisely the marks of the truth of cessation. Expounding them extensively is exclusively the mark of the bodhisattva. Within the text there are two: first, indicating the intention of the teaching; second, from "Expounds for their sake" downwards, querying and explaining successively. There are three tiers in total. The first query means: What dharma is taught to cause them to know the real nature? The explanation says: Teaching the indestructible. This briefly shows the fundamental doctrine. The next query asks: Is this indestructible nature or mark? This inquires into what is taught. The explanation says: Because marks are precisely the nature, the five categories of dharmas are all indestructible. According to the *Prajñāpāramitā*, from form upwards to the knowledge of all aspects downwards, all are completely traversed. The final query asks: What is presently seen of dharmas is like a mass of foam, bubbles, a mirage, a plantain tree, illusions, and dreams, devoid of reality; how can one say they are indestructible? Below, the reasons are explained, briefly through three meanings: first, form and so forth are empty by nature, having nothing that can be destroyed; if they were empty only upon destruction, they would not be fundamentally empty. Second, because emptiness is precisely the real, identical with dharmatā; if they were real only upon destruction, phenomena would lie outside noumenon. Third, because they are directly empty, they do not depend on destruction; destruction would imply annihilation. In the text there are ten phrases in five pairs: first, devoid of self and devoid of an agent, hence indestructible; second, free from the expresser and the expressed; third, the producer does not produce, and what is produced does not arise; fourth, the cause does not grasp the fruit, and the fruit is not given by the cause; fifth, the essence has no movement or transformation, and the function has no mark of action. Third, summarizing the multiple approaches to demonstrate skillful means: there are still more approaches, all taking non-attainment and so forth as slight skillful means; then views of form and emptiness are exhausted, both destruction and non-destruction perish, and not turning in accordance with objects is called not awakening through others. Second, explaining the meaning of inexhaustibility has an indication, a query, an explanation, and a conclusion. The explanation also has ten matters in five pairs: first, causes and conditions; second, teaching and principle; third, merit and wisdom; fourth, retention and eloquence; fifth, wisdom and superknowledges. Among merit and wisdom, mentioning "one single taste" means that although a hundred flowers have different colors, they together form a single shade; though the ten thousand dharmas are diverse, one wisdom threads through them, just as the finest clarified butter permeates everything. The third, the conclusion, and the fourth, the praise, can be understood from the text.