大方廣佛華嚴經疏 27.2

27.2

Third: Pariṇāmanā Equal to All Buddhas. The prose also has two parts: first, the practice of the station; next, the fruit of the station. In the former, there are also three parts: First, naming it: if following the subsequent text, it only equals the path of pariṇāmanā of all buddhas of the three periods of time; but following below, it also equals their roots of goodness, hence the text says: "Just as all roots of goodness practiced by past buddhas, so too am I." The Benye also says: "The Dharma of all buddhas of the three periods of time is practiced at all times." It also reveals uninterruptedness, hence the text below says: "Together with wife and children, never for an instant abandoning the bodhicitta." This takes its name from what is equaled, namely, pariṇāmanā equal to all buddhas, taking deep entry into dharmatā and practicing the good of the universal gate as its nature. Second, the extensive explanation based on the query has two parts: first, a general presentation, which explains the name. Next, from "thus..." onwards is the extensive explanation, which also has two parts: first, revealing pariṇāmanā; next, clarifying the resulting benefits. Within the former there are again two: first, equal to acceding to marks; next, equal to departing from marks. Within the former there are again two: first, clarifying roots of goodness directed at objects to dedicate them; next, generally gathering the myriad goods to dedicate them. In the former there are again two: first, the roots of goodness to be dedicated; next, from "Disciples of the Buddha" onwards directly reveals pariṇāmanā. As for the first: it means when training in and cultivating the Buddha['s path], one accomplishes four pure minds regarding what is adverse and agreeable among the six sensory objects. (1) Regarding the agreeable and adverse, one accomplishes practical equanimity, not dragged by objects, called mastery of mind; (2) differing from ordinary beings and the Hinayāna, with vast compassion and wisdom, because of purifying all afflictions; (3) because of departing from the fault of sorrow, having joy, bliss, and equanimity, without sorrow, suffering, or anguish; (4) because meditative absorption provides pliancy and ease, the mind is malleable, and because not falsely grasping at objects, all sense faculties are cool and clear. Second, within directly clarifying pariṇāmanā, dedicating to the realms of the five vehicles, the text is divided into five sections: (1) buddhas, (2) bodhisattvas, (3) sentient beings possessing good, (4) the two vehicles, (5) sentient beings possessing evil. Within the first there are two: first, restating the preceding to introduce the subsequent; next, from "may by my..." onwards directly reveals what is aspired to. First is a general vow that bliss increases. Yet the virtues of the Buddha are already complete; that one now vows they increase is to show honor, express gratitude, and unfold sincere reverence. It is like presenting common cress to superiors, or offering fragrant flowers to the Buddha—not that they require or await it. From "that is to say" onwards is specific, the text having ten clauses. The first clause, looking toward the nine, is also a general clause, fully having the abidings below, hence it is called inconceivable: (2) the abiding of devas, namely the ocean-seal and so forth; (3) the abiding of Brahmā; (4) the abiding of the noble ones, namely boundless liberations and so forth; (5) the non-active superknowledges of practice co-arisen with types; (6) the bliss of the ten masteries, or the eight sovereign selves; (7) boundless functions of wisdom; (8) perfect stillness departing from awakening; (9) great function ever calm and clear; (10) the two practices forever extinguished. Second, from "Disciples of the Buddha" onwards is dedicating to bodhisattvas, also having two: first, concluding the preceding and introducing the subsequent; next, from "that is to say" onwards directly reveals it, having ten clauses—the first six are self-practice, and the latter four are benefiting others. Within the former, there are broadly three meanings: (1) broadly distinguishing fulfillment in accordance with vows and practices; (2) ultimate fulfillment; (3) fulfillment in sequence. First is vows in accordance with conditions within faith, as in the chapter "Pure Conduct"; second is purifying the understanding mind of the ten abidings, hence the Jin translation of the sūtra speaks of those who have not yet purified the straightforward mind; third is accomplishing the ten practices; fourth is accomplishing the ten dedications, hence the bodhisattva precepts are called the ten adamantine [minds]; fifth is attaining the first stage and above, realizing non-retrogression; sixth is attaining the effortless practice of the eighth stage and above, called great energetic striving, spontaneously comprehending all dharmas, called the roots of goodness protecting the gate of bodhi. Among the latter four of benefiting others: first, causing them to realize the generation of the mind, because departing from the two [conceptions of] self; second, universally establishing them in all stages; third, comprehensively obtaining the virtues within the stages; fourth, causing them to realize the fruit of buddhahood. Third, from "Disciples of the Buddha" onwards is dedicating to sentient beings possessing good. These are also sentient beings foolish and deluded about real meaning, who possess a little good, but only seek the human and heavenly vehicles among the realms of existence; now they are made to abide in the Buddha vehicle, accomplishing ten benefits. The first three cause mindfulness of the Triratna; the next three are mindfulness of self-accomplished virtue; the last three are accomplishments of benefit through virtue, each respectively matching the jewels of Buddha, Dharma, and Saṃgha, because the mindfulness-of-buddha samādhi can generate superknowledges. Fourth, from "Just as for..." onwards is dedicating to the two vehicles. However, sentient beings are prone to turn back and forth regarding the Buddha Dharma, hence one first dedicates to them. The two vehicles will ultimately turn their minds, so they too are not abandoned, accomplishing benefits by analogy with the preceding. Fifth, from "Furthermore, I vow..." onwards is for those possessing evil. That is, not abandoning icchantikas, who are also sentient beings foolish and deluded about maturation, because they do not see the results of suffering. First, causing them to depart from the results of suffering and accomplish good causes; next, from "never..." onwards causes them to depart from evil causes and accomplish future fruits. In the five sections above, the first one is dedication to bodhi, and the remaining four are dedication to sentient beings.