大方廣佛華嚴經疏 26.13

26.13

Second, regarding the revelation of the doctrinal characteristics: first specific, then general. Within the specific, the first seven are practices that follow phenomena, and the last three are practices that accord with noumenon. Within the first [group], the first one demonstrates the root of practice through compassion and wisdom being non-abiding; the next four demonstrate the marks of practice, within which (1) the mind giving rise to practice is firm, (2) breadth is distinguished in reference to the Buddhas, (3) pervasiveness is revealed in reference to dharmas, and (4) multiplicity is revealed in reference to virtues. The next two are the completion of practice: (1) completion of the practice of wisdom, (2) completion of the practice of compassion. Within the last three: (1) directly harmonizing with noumenon reveals the depth and breadth of the essence; (2) relying on the essence to give rise to boundless great function; (3) revealing the unobstructed, perfect, clear sovereignty of essence and function. Second, to discuss them generally: within each and every one there are three kinds of pariṇāmanā, namely dedicating roots of goodness toward sentient beings, toward bodhi, and toward the actual limit (bhūtakoṭi). These three each have two meanings, thus constituting pariṇāmanā: (1) Because a bodhisattva's roots of goodness are necessarily accomplished through sentient beings and belong to the share of sentient beings, they are directed back toward them. They are accomplished through the other two, being the outflow of the other two. Because they belong to the share of bodhi and eliminate [obscurations] in accordance with reality, they naturally are directed toward them. (2) Whenever one is a bodhisattva, one must deliver sentient beings; otherwise, one would be identical to the two vehicles. One must seek unsurpassed bodhi, as this is the family custom; otherwise, one would be identical to ordinary beings and the small [vehicle]. One must realize the actual limit, because one turns away from ignorance and illuminates the two kinds of emptiness. As to why three are necessarily required, the meanings are indeed boundless; ten senses are briefly set forth: namely, relying on the three dharmas, eradicating the three paths, purifying the three clusters of precepts, revealing the three Buddha-natures, accomplishing the Triratna, joining the three bodies, possessing the three virtues, attaining the three bodhis, realizing the three nirvāṇas, and abiding peacefully in the three kinds of secret treasuries. (1) Relying on the three dharmas: true nature, contemplative illumination, and supporting aid; these are the essence, mark, and function of the Awakening of Faith: the actual limit relies on essence, bodhi relies on marks, and sentient beings rely on function. (2) Eradicating the three paths: only by seeing the actual limit of suffering can one eradicate suffering; illuminating the emptiness of afflictions, one immediately attains bodhi; one turns fettering karma into karma that benefits beings. (3) Purifying the three clusters [of precepts]: through directing toward the actual limit, moral discipline is free from faults; through directing toward bodhi, one broadly gathers all good [dharmas]; directing toward sentient beings is the gathering of sentient beings. (4) Revealing the three Buddha-natures: the actual limit is the primary cause, bodhi is the revealing cause, and directing toward sentient beings is the contributing cause. (5) Accomplishing the Triratna: the actual limit accomplishes the Dharma, bodhi accomplishes the Buddha, and directing toward those sentient beings accomplishes the Saṅgha of identical essence. (6) Joining the three bodies: the dharmakāya, sambhogakāya, and nirmāṇakāya. (7) Possessing the three virtues: severance, wisdom, and benevolence. (8) Attaining the three bodhis: reality bodhi, real wisdom bodhi, and expedient bodhi, because of demonstrating the attainment of Buddhahood beneath the bodhi tree. (9) Realizing the three nirvāṇas: naturally pure nirvāṇa, completely pure nirvāṇa, and expediently pure nirvāṇa—meaning the fuel is exhausted and the fire extinguished. If relying on the Daśabhūmika-śāstra, there are only the former two, for how could the realization of the ultimate truth differ from the demonstrated extinction? Bodhi is also like this. The above four correspond respectively to dedication toward the actual limit, bodhi, and sentient beings, which may be understood by intention. (10) Abiding peacefully in the three kinds of secret treasuries: by directing toward the actual limit, one abides in the dharmakāya, for the Buddha takes the Dharma as his body, pure as space; by directing toward bodhi, one can accomplish prajñā, for bodhi's luminous mirror resides in ultimate illumination; by directing toward sentient beings, one can accomplish liberation, for being oneself free from entanglement, one causes others to be liberated. Manifesting in response to capacities, it is also unobstructed liberation. Through these ten senses, the three pariṇāmanās are established. If establishing the three kinds of bodhicitta, they also rely on these ten. Moreover, within these ten, taking one as primary, they are causally interdependent in turn. Furthermore, these three accomplish two practices: directing toward reality is self-benefit, directing toward sentient beings is benefiting others, and bodhi extends to both. Furthermore, directing toward reality protects against afflictions, directing toward sentient beings protects against the Small Vehicle, and bodhi extends to both protections. Furthermore, to accomplish compassion and wisdom, wisdom illuminates both noumenon and phenomena; hence there are three. Also, whichever one of compassion and wisdom is raised, it also possesses these three. The three within compassion: causing those sentient beings to know their actual limit, and together realize bodhi. The three within wisdom: illuminating the marks of beings as exhausted, which is identical with the actual limit, realizing bodhi. Furthermore, these three must assist one another; one possesses the three before that single one is accomplished: (1) To realize the actual limit, one dedicates toward sentient beings, because transforming sentient beings accomplishes one's self-benefit, severing obstacles to realize reality; one also dedicates toward bodhi to swiftly realize bodhi, because having all-knowledge and severing the two obstacles exhausts reality. (2) To rescue sentient beings, one dedicates toward the actual limit to swiftly realize the actual limit, because only when sovereign over delusions can one transform [others]; hence the Vimalakīrti says: "If one is oneself bound, to be able to untie the bonds of others is impossible." One also dedicates toward bodhi to swiftly realize bodhi, because only then can one broadly benefit [others]; the Daśabhūmika Sūtra says: "Wishing to deliver sentient beings, one does not depart from unobstructed liberating wisdom." (3) To attain bodhi, one dedicates toward sentient beings, because without transforming sentient beings one does not realize the fruit; one also dedicates toward the actual limit, for without realizing the actual limit how could one attain bodhi? Thus these three matters mutually assist and establish one another. Not only do the three matters mutually assist each other, but each single matter fully gathers the virtues and functions of the dharmadhātu, entering into non-obstruction; only then is it named the true dedication toward the three matters.