大方廣佛華嚴經疏 24.8

24.8

Third, in the extensive explanation according to names, the ten storehouses constitute ten sections. Within faith there are four: questioning the names, explaining the marks, concluding the names, and distinguishing the benefits. Distinguishing the benefits occurs solely in the first, seventh, and tenth; the remaining seven sections have only three in their text. Now, in the first section, the initial questioning is evident. Within the explanation there are three divisions: first, explaining the marks of faith; next, from "If a bodhisattva..." onward, explaining the power of faith; third, from "When this bodhisattva enters the Buddha..." onward, a general conclusion of the accomplishment of faith. Now, the first: ten phrases form four [groups]. The first three are the three emptinesses, having faith that the imagined is markless—that which exists emotionally but is non-existent in principle is called empty; the empty is also markless; because it is empty and markless, there is nothing wished or sought for. The next three have faith that the other-dependent is unarisen: first, conditioned arising is without active creation; second, because it is unreal, there is neither subject nor object of discrimination; third, because it lacks essence, it has nothing to rely upon. The next three have faith that the consummate is without nature: first, it is vast and boundless; second, because it is supreme, it is unsurpassed; third, it is so deep that it cannot be traversed. The last one generally has faith that the three natures are unarisen. As distinguished in the first assembly, all ten are unarisen and equally apply to the three natures. For instance, in the contemplation of the single unarisen, one merely has faith that the other-dependent lacks the unconditioned nature of arising of the imputed self and phenomena; this then is the natureless consummate. The rest may be known by analogy with this. Second, in explaining the power of faith, there are two parts: first, directly displaying its function; next, questioning and explaining the reason. Now, the first text has ten phrases, which universally derive from the preceding ten, and the preceding ten all establish these ten. If distinguished by categories: the first two are not being daunted by superior phenomena; the next four are not being daunted by extensive and numerous phenomena—first, the sentient beings to be transformed; second, the transforming teachings; third, the place of transformation; fourth, the ultimate destination of transformation; the final four are not being daunted by vast and distant phenomena. If determining the meaning strictly according to the text, the latter ten phrases correspond inversely to the former ten: because of faith in the unarisen nature of phenomena, one is not daunted by the Buddha's teachings, for the Buddha's teachings take the unarisen as their essence; because the Buddha is difficult to surpass; because sentient beings are inexhaustible; because the dharmadhātu is boundless; because empty space has nothing to rely upon; because nirvāṇa is free from discrimination; because past causes do not make future results; because future phenomena have nothing to be wished for; because present phenomena are markless; and because entering kalpas is unobstructed since it is identical to emptiness. These ten are all deep, vast, and difficult to conceive. In the second part, questioning and explaining, the questioning first means: Why is it that, although they are deep, vast, and difficult to conceive, the bodhisattva hears them without being daunted? The explanation means: Because they have firm faith in all that is deep and vast. The text is divided into two: first, general; second, specific. Generally, saying "faith that is single-minded" means being without hesitation. "Firm" means not being destroyed by differing views. What is it that is believed? It is the Buddha's wisdom. What mark does this wisdom have? It is boundless and inexhaustible. However, it encompasses two meanings: first, it is vast without boundaries and vertically inexhaustible; second, it is free from the bias of the two extremes, identical with the inexhaustibility of the true nature. Second, from "in the ten directions..." onward, is the specific explanation. First, explaining the previous meaning: the immeasurable in the ten directions is the meaning of "boundless"; having already entered, currently entering, and yet to enter is the meaning of "inexhaustible"; saying "attaining bodhi" is the meaning of personal realization; appearing in the world and entering extinction is the meaning of responsive manifestation. Because phenomena are boundless, the Buddha's wisdom is boundless. The wisdom of a single Buddha is already inexhaustible, not to mention pervading horizontally throughout the ten directions and encompassing vertically throughout the three periods of time. If the bodhisattva has firm, unwavering faith in this vastness and distance, how could there be any faint-heartedness? Second, from "all those..." onward, explains the second meaning: hearing the profound without being daunted. That is to say, having attained, currently attaining bodhi does not increase it; yet to attain, not having attained does not decrease it. Having appeared, currently appearing does not produce it; having entered, currently entering does not extinguish it. When about to appear, there is no advancing; when about to enter, there is no retreating. Currently attaining appearance and entering is not close; being in the past and future is not far. Illumining completely the myriad phenomena yet without conceptual knowing; abruptly pacifying all marks yet without abandoning them. Because the essence of quiescent illumination is thusness transcending conceptual proliferation, it is only through worldly conventions, words, and numbers that the three periods of time are spoken of—it is not that bodhi and nirvāṇa have past, future, and present. Since the bodhisattva has firm faith in this, how could they hear the profound and be daunted? These two sections of explanatory text completely contain the aforementioned ten phrases of inconceivable phenomena, as can be seen in detail in the text. Third, the general conclusion of the accomplishment of faith. Within this, there are two: first, a single phrase generally repeating the accomplishment of faith, meaning that through clearly comprehending the Buddha's wisdom to be boundless and inexhaustible, this is declared the accomplishment of faith. Second, from "having attained this faith..." onward, displaying the benefits of accomplishing faith, which also directly reveals the marks of accomplishment. There are eleven phrases: the first seven are the solidity of the essence of practice, with the first phrase being general. Second, because the inner mind is unmixed, there is no retrogression. Third, because external conditions cannot disrupt it. Fourth, because it does not taint marks. Fifth, because there is correct wisdom; for faith without wisdom prolongs ignorance. Jingfa says: "In Sanskrit it is amūlaniketa, translated here as 'not arising from a root', meaning faith in the unarisen, because it arises without a root. The sūtra text says 'always having a root' because the translator was uncritical, the 'a-' having been omitted into the preceding phrase, thus translating 'non-existence' as 'existence', which goes against the principle." This might perhaps be so. Now, harmonizing them through principle, the two meanings do not conflict: "rootless" refers to the essence of wisdom; "root" relates to the function of wisdom. It is also like "establishing all phenomena from a foundation of non-abiding"; therefore, what has no root is precisely the root. Sixth, because it accords with and conforms to the ancient sages. Seventh, because it peacefully abides in bodhicitta. The latter four encompass inexhaustible virtues: first, protecting the nature already accomplished; second, further growing new understanding; third, according with thusness to produce good; fourth, not stagnating in existence or non-existence. Third, from "this is called..." onward, is the conclusion. Fourth, from "when the bodhisattva abides in this..." onward, distinguishes the benefits, which is easy to understand.