大方廣佛華嚴經疏 31.22

31.22

Having known the similarities and differences between the two sūtra [translations], next we directly explain the text. First, "desiring to make you..." designates the heading and generally reveals the purpose of the empowerment. For the sake of what purpose? It means: "expound to all bodhisattvas," and so forth. Within this there are three meanings: first, "all bodhisattvas" is the capacity addressed; second, "the radiance of the inconceivable Buddha-dharmas" is the Dharma expounded; third, "causing [them] to enter the stage of wisdom" is the benefit of the exposition. What kind of capacity is addressed? The Treatise says: "Herein, 'all bodhisattvas' refers to those dwelling in the stage of practice based on faith." This applies to two classes: First, it refers to those prior to the stages who have not yet realized tathatā, because they give rise to practices relying solely on the mind of faith; in Asaṅga's treatise this name is also likewise used. Second, it applies to those on the stages, as in the stage of preparatory application for the first stage it is named the "stage of practice based on faith"—that is, the preparatory application for each and every stage is named practice based on faith. Because in the Mahāyānasaṃgraha the mental-talk non-conceptual contemplation applies to the four stations, we thereby know that practice based on faith also exists on the stages. Below, when explaining the stage of wisdom entered and the distinct entries, they all apply to the ten stages, so we clearly know that those addressed are not exclusively those prior to the stages. Furthermore, below in the request section, the Treatise says: "Those who have not entered the stages are caused to attain a pure mind; those who have already entered the stages are caused to attain the ten powers." It must apply universally to both. In the second [meaning], what Dharma is expounded to address them? There are two kinds of this: First is the realized Dharma. The Treatise says: "'Inconceivable Buddha-dharmas' refers to the supramundane aids to the path." This clarifies that the essence of the phenomena of the ten stages is uncontaminated (anāsrava), and therefore it is named "supramundane." Because it engenders the Buddha-fruit, it is named the "path." As the practices of the ten stations are distinct in kind, they are named "divisions" (aids). Since they are the Buddha-cause and what is realized by the Buddha, they are called "Buddha-dharmas." The path of thought and speech is cut off, so they are named "inconceivable." Second is expounding that which is capable of realizing. The Treatise says: "'Radiance' means that vision and wisdom attain realization." This means that the subsequent [wisdom] contemplating the distinctions of phenomena is named "vision"; the fundamental [wisdom] contemplating the single mark of noumenon is named "wisdom." When vision penetrates phenomena, it is called "attaining"; when wisdom tallies with noumenon, it is called "realization." Speaking directly of the essence of wisdom, it is therefore called "vision and wisdom"; because wisdom accords with the object, it is called "attaining realization." Though the phenomena of the stages are numerous, they do not exceed these two. Though vision and wisdom are vast, this explanation is precisely appropriate. Therefore, the third [fascicle] of the Saṃdhinirmocana says: "Through immeasurable approaches I have expounded wisdom and vision; now for you I shall briefly expound their marks: If there is wondrous discernment possessing śamatha and vipaśyanā that takes universal phenomena as its object, this is named wisdom. If there is wondrous discernment possessing śamatha and vipaśyanā that takes specific phenomena as its object, this is named vision." This is precisely this meaning. That it said "expound" above means causing one to discriminate the aforementioned realizable and realizing dharmas. In the third [meaning], what is the benefit of expounding this? Causing them to enter the stage of wisdom. The Treatise says: "'Entering' means that through faith and joy, one attains realization." Here, "faith and joy" refers to the capacity addressed; "attains realization" refers to the tallying and union of the above two wisdoms. What dharma do they enter? The so-called stage of wisdom. The Treatise says: "'The stage of wisdom' refers to the wisdom of the ten stages." As expounded in the fundamental section, this is precisely the aforementioned inconceivable Buddha-dharmas. In expounding above that which realizes and that which is realized, the intention is to cause the bodhisattva to use the wisdom capable of realizing to enter the Dharma realized by the Buddha; this is the general intention here. Having explained the mark of entering the stages in the general phrase, next the following nine phrases unfold the branches based on the root, revealing the distinctions of entry. The Treatise says: "In this sūtra, based on the fundamental entry, there are nine kinds of entry. These nine kinds of entry are assigned to four stations: the first four are the station of aspiration; the next one is the station of seeing; the next three are the station of cultivation; the last one is the station of ultimate completion. Because the expedients close to a stage also pertain to that stage, and because the superior advancement following a stage heads toward the ultimate, they are all subsumed under the ten stages." As for the nine entries: First is the entry of subsumption, meaning that within the wisdom derived from hearing, all roots of goodness are subsumed. Second is the entry of pondering meaning, meaning that the wisdom derived from reflection acts as the wisdom-expedient among all aids to the path. "Wisdom-expedient" means skillfully selecting the aids to the path, which are precisely the Buddha-dharmas. Third is the entry into the marks of dharmas, meaning that among those various meanings, there is immeasurable and diverse knowledge. "Those various" refers precisely to all dharmas; "diverse knowledge" means vast knowledge; this is the completion of the dharmas reflected upon. Fourth is the entry of teaching and transformation, meaning that in accordance with the meanings pondered, names are fully equipped, and thus one is able to skillfully expound; this is known as the wisdom derived from cultivation. Cultivation encompasses both benefits; the bodhisattva's benefiting others is precisely completing the Buddha-dharmas for oneself, and is therefore gathered into self-benefit. Fifth is the entry of realization, meaning the non-discriminative wisdom among all dharmas, because one is thoroughly purified during the path of seeing. "Equal" (non-discriminative) means non-conceptual. The non-conceptual wisdom directly realizes tathatā, free from the marks of the dual grasp, and is thus called equal. The dormant tendencies (anuśaya) of discrimination regarding the two selves do not arise, which is called being thoroughly purified. Initially illuminating the noumenon, it receives the name "path of seeing." Sixth is the entry of non-negligence, meaning that during the path of cultivation, one is far removed from all afflictive hindrances, and therefore is unstained by worldly dharmas. Seventh is the stage-by-stage progressive entry, meaning that the supramundane aids to the path and the roots of goodness such as non-greed are purified. This clarifies that in the station of the path of cultivation, one removes hindrances and realizes noumenon, one's wisdom-practice progressively advances, and on stage after stage one doubly severs the two ignorances. This is uncontaminated goodness capable of purifying the knowable; using this uncontaminated [wisdom] to purify the three roots of goodness is called purifying afflictions. The Treatise says: "Furthermore, there are roots of goodness that can serve as causes for the supramundane aids to the path"; this clarifies the purification of the roots of goodness of preparatory application on the various stages. Eighth is the bodhisattva's consummate entry, meaning that in the tenth stage one enters all the secret wisdom of the Tathāgatas; this is precisely the wisdom that enters the ten kinds of secrets of the Tathāgatas in the great consummate section below. The secrets of the Tathāgatas cannot be measured by lower stages, and are named "inconceivable." If one enters that which is entered by them, it is the object of wisdom. If one enters that which is capable of entering by them, then wisdom is itself the object. Attaining is precisely entering; therefore, in praise of Vimalakīrti it is said: "There are none of the secret treasuries of the Buddhas that he does not enter." Ninth is the Buddha's consummate entry, meaning the entry of wisdom into all-knowledge. The "all-knowledge" above explains the entry into all-knowledge. The subsequent character "wisdom" (zhi) is the objective realm of wisdom; "entry" is attaining. The direct explanation above is concluded. From here on, the treatise text harmonizes and unifies root and branches. First, it harmonizes the branches to return to the root, meaning that the above nine kinds of entry are meant to calibrate the progressively superior marks of the distinctions in the wisdom of the stages, not that the fundamental entry has such an orderly arrangement. Afterwards, it clarifies the non-obstruction of root and branches, desiring to show that first arising branches from the root is distinction without distinction; next subsuming branches back to the root is distinction yet no distinction; thus through the six marks they are harmonized and unobstructed. The Treatise says: "In all the ten expounded phrases, there are six kinds of distinctive mark-approaches": this designates and displays their universal applicability, hence it says "all have them." "These verbal explanations should be known to exclude phenomenal affairs": this reveals the intention of establishment, meaning that these six marks are meant to reveal the dharma of the perfect interpenetration of dependent origination; one should not grasp at phenomenal marks such as the aggregates, realms, and bases. As for the six marks, they are: the universal mark, the particular mark, the identical mark, the distinct mark, the integrating mark, and the disintegrating mark. This is the listing. Below, it explains: "The universal is the fundamental entry," because the first single entry subsumes everything without exception. The particular is the remaining nine entries. "The particular relies on the root and fulfills that root": this means that based on the one, nine are opened; without the universal, the particulars are not established, hence it says "relies on." Since only through the particulars is the universal completed, it says "fulfills that." "The identical mark is due to entry": because they are identically named "entry." "The distinct mark is due to the increasing marks": because the nine marks gradually increase and are not mutually similar. "The integrating mark is due to the brief exposition": gathering the nine conditions to integrate into one, briefly expressed to reveal it. "The disintegrating mark is due to the extensive exposition": dividing the one into nine, outside the nine there is no one. These nine causes and conditions each abide in their own mark and do not construct one another. It also says: "Like the formation and disintegration of a world": just as a world is jointly formed by multiple conditions, yet when examining its items and things one by one, which one is the world? This is named disintegration. It is also like beams and so forth jointly forming a single house: the universal is the single house; the particular is the various conditions; the identical is their mutual non-contradiction; the distinct is that the various conditions are each different; the integrating is that the various conditions produce the result; the disintegrating is that each abides in its own dharma. All other sets of ten phrases should be known accordingly by category of meaning, as extensively revealed in a separate chapter. Second, the ten phrases following "further caused to attain" rely on the practice of benefiting others; this is the supplementary ten. In the sūtra there are twelve phrases, but the treatise sūtra merges the seventh and eighth phrases, hence there are only eleven: the first phrase is the universal, and the remaining ten are the particulars. Within the universal: "beginning" means internally giving rise to faith and desire, and externally approaching good spiritual friends to listen [to the teaching]. "End" means mindfully recollecting and maintaining the heard dharmas of the stages; each and every stage is like this, hence it says "the beginning and end of the ten stages." This is in terms of teaching and practice. Furthermore, there is the āgama as the beginning and realization as the end; then all the former are teaching. This meaning of teaching and realization has nine levels in total: First is the contrast between teaching and practice. Spoken sound is teaching, and the virtues of practice are realization, like the two treasuries of syllables and meanings in the request below. Second is the contrast between prior to the stages and upon the stages. As in the praise of the assembly in the request below, taking hearing, reflection, cultivation, and so forth prior to the stages as the purity of teaching, and the virtues of practice on the stages as the purity of realization. Third is the contrast between the provisional and the true. That is, within the stages, the understanding that perceptually illuminates the retribution-born cognitive wisdom derived from hearing, reflection, and cultivation is named āgama; true wisdom issuing speech is realization. Below, the Treatise says: "Hearing, reflection, and cultivation can be expounded; the wisdom of the stages is beyond words." Fourth is the contrast between cultivation and accomplishment. Within all stages, the combined cultivation of the true and provisional is teaching; renouncing the provisional to tally with the true is realization, like the two greats of meaning and exposition clarified below. Fifth is the contrast between marks and reality. Cultivating in the world to attain the marks of that realization is named teaching; tallying with the fundamental true mark is realization, like the radiance dharma-approach of the supreme wondrous Dharma expounded below: radiance is teaching, and the supreme is realization. Sixth is the contrast between essence and virtue. In terms of the practice accomplished through being free from marks, revealing the fundamental dharmatā is realization; accomplishing virtues relying on the root is teaching, like the smelting of gold below: the essence of the gold versus bracelets and the like. Seventh is the contrast between essence and function. The former essence and virtue are both realization; relying on the essence to give rise to the function of teaching and wisdom is teaching: below, the jewel emitting light—the light is an analogy for teaching, and the essence of the jewel is an analogy for realization. Eighth is the contrast between one's own portion and superior advancement. The essence, virtue, and function accomplished in one's own portion are all realization; advancing to receive the Buddha's teaching is teaching: below, praising Vajragarbha's two powers, wondrous wisdom, and eloquence is called the power of realization; firmly recollecting the teaching dharma is the āgama. Ninth is the contrast between according with expression and approaching reality. The essence of true wisdom is realization; distinguishing ten based on words is the āgama, like the tracks in the sky below being an analogy for realization, and the tracks in the place of empty space being an analogy for the āgama of the stages. Below, the Treatise says: "The dwelling place of the body of syllables is subsumed by realized wisdom; it is not that there is no body of names, phrases, and syllables for the wisdom of the stages, and the body of names, phrases, and syllables is precisely the āgama." Now it corresponds to the fourth; within a single sūtra, teaching and realization are spoken of repeatedly, so their principle must be comprehensively harmonized, and one should not weary of verbose text.