大方廣佛華嚴經疏 32.22

32.22

From here below is the third [part], consenting to state the scope, meaning that what is expounded does not exceed the two greatnesses of meaning and expounding, which are the scope of the stages. In this there are two: first, setting forth the intent of the etiquette of expounding; second, directly presenting the lines of the verse. As for the first: looking upon the ten directions sets forth the etiquette of expounding. The Śāstra says: "It demonstrates freedom from self-conceit, because there is no partiality of mind. Looking upon the Buddhas of the ten directions in order to receive their power shows freedom from self-conceit; looking upon the capacities of the ten directions in order to cover them universally shows no partiality of mind." Therefore, the text before and after consistently says that relying on the Buddha's spiritual power, he universally looked upon the ten directions. It can also mean universally looking upon the capacities of sentient beings so as not to be arrogant toward bystanders, and universally looking upon all Buddhas so as not to be partial to a single Buddha. Wishing to make the great assembly increase their pure faith sets forth the intent of expounding. This means that the assembly already had faith and deeply thirsted for what they would hear. Now, further revealing and expounding the two greatnesses of the principal stages increases the listeners' capacity to receive the correct meaning. Not apprehending according to the words is called increasing pure faith. If evaluated according to the version of the sūtra in the Śāstra, there is additionally an increase of joy. That sūtra says: "Wishing to cause the great assembly to doubly increase their jubilation and produce correct faith, because jubilation is precisely pure faith." In the present [translation] it is omitted. The Śāstra says that jubilation means that the mind is clear and not turbid. Because faith takes the purity of the mind as its nature, it rejoices in accord with the noumenon. Because previously, when the expounder went against the request, he had already made the assembly rejoice, it now says "increase." How is this jubilation attained? The Śāstra says: "There are two kinds of jubilation: first, the jubilation of the greatness of meaning, because of attaining the meaning; second, the jubilation of the greatness of expounding, because by means of this greatness of expounding one is able to attain the meaning." The reason why "meaning" is called "great" is that it is profound and vast; this is receiving the name corresponding to the phenomenon itself. "Expounding" names the verbal expression, because through this expounding one attains that meaning. Based on the attained meaning, it is called great; because it is the expounding of the great, it receives its designation dependent upon the other. Those who rejoice upon hearing both greatnesses attain the purport through the expression; they are tranquil, pure, and free of doubt, and inner Dharma-joy fills them, hence increasing their jubilation. Such is the general purport. However, regarding the substance and characteristics of the two greatnesses, ancient explanations differed. Master Huiyuan said: "In this Daśabhūmika Sūtra, there are four essential points: first, the verbal teaching; second, the practice of the taught path which is expounded; third, the practice of the path of realization which is revealed; fourth, the dharmas of the stages expressed by the path of realization. Among these four, the first two constitute the greatness of expounding, because practice is accomplished by relying on words, and words are produced by relying on practice, so they are combined into expounding. The latter two are combined into the greatness of meaning, because realization is accomplished by relying on dharmas, and dharmas are revealed through realization, so they are combined into meaning." Xianshou explained: "The essential points of this sūtra are six: first, the ocean of the fruit that is relied upon is like empty space; second, the tenfold dharmadhātu realized by the wisdom of the stages is like the painted forms in space; third, the fundamental wisdom that is able to realize the dharmadhātu is like the painted marks that can be relied upon; fourth, the subsequent wisdom of the stages which initiates practices according to phenomena, with compassion and wisdom abiding nowhere; fifth, the practice and understanding initiated by the preparatory practices of the stages, which are the expedients for proceeding to the stages; sixth, relying on dharmas to reveal and accomplish the distinctions of the stages, such as the ten good deeds being primary in the second stage, the factors of dhyāna in the third stage, and so on. Among these six, the former three are combined into the greatness of meaning, and the latter three are combined into the greatness of expounding. However, the reason this latter explanation does not take the expressing [words] is that, as in the seven verses below that also illuminate the greatness of meaning, how could there be no expressing words? It is precisely because the function and reason are extremely profound that it is termed 'meaning'; because it can be conveyed through spoken words, it is termed 'expounding'." We shall provisionally rely on the latter explanation. Based on this, ancient worthies also debated the meaning of the expressible and inexpressible. Yet the Śāstra below itself clarifies the meaning of expounding and non-expounding in the two divisions of cause and effect, not lacking clarity. Thus I now set it forth, within which first regarding the greatness of meaning, next with respect to the greatness of expounding, and finally discerning their dual integration. In "meaning" there are three: first, regarding the ocean of the fruit. That it can be indicated in a general manner to let people know it exists is called the expressible; that it cannot be pointed out directly to show people is called the inexpressible. Second, regarding the locus of realization. Since this which is realized is free from marks and free from names, it is also said that this dharma cannot be spoken of or heard; because these words that eliminate words correspond to that dharma, it is called the expressible, but as words are completely eliminated, it is called the inexpressible. Third, regarding fundamental wisdom: because it is easily understood through apophasis (via negativa), it is called expressible; because direct expression falls short, it is inexpressible. The Mahāyānasaṃgraha says: "Non-conceptual wisdom is free from five marks, namely sleep, stupor, drunkenness, and so forth; because direct expression cannot reach it, that dharma is indicated by means of apophasis." Second, regarding the greatness of expounding there are also three: first, regarding subsequent wisdom, its active aspects according to phenomena can be distinguished with words, and thus it is expressible, but because it is supramundane, it is inexpressible. Second, regarding preparatory wisdom, because it is contemplation through mental discourse, it is expressible, but because words cannot reach the active aspects within contemplation, it is called inexpressible. Furthermore, the own-characteristics of all dharmas are all inexpressible, while the common characteristics of all dharmas are all expressible; this applies to all dharmas. Third, regarding the dharmas that are relied upon, because one can rely on these expressions to make people understand the ten stages, it is called expressible, but because these cannot simply be taken as the ten stages, it is called inexpressible. Third, regarding their dual integration: within each of the above six, expounding is precisely non-expounding, and non-expounding is precisely expounding; the two are non-dual and completely integrated, as can be known by thinking along these lines. Furthermore, because the ocean of the fruit is free from conditions, it is inexpressible; approaching conditions in what is realized, it is expressible. Second, because what is realized is not cultivated, it is inexpressible; because that which realizes arises through cultivation, it is expressible. Third, because direct realization is free from marks, it is inexpressible; because subsequent [wisdom] carries marks, it is expressible. Fourth, because subsequent [wisdom] is non-conceptual, it is inexpressible; because preparatory [wisdom] has mental discourse, it is expressible. Fifth, because preparatory contemplation is non-conceptual, it is inexpressible; using dharmas to express the stages, it is expressible. These inexpressibles above are each not different from the expressible, because the true noumenon is all-pervading; the expressible is not different from the inexpressible, because conditioned cultivation lacks own-nature. Therefore, although the text below speaks of only one portion, the meaning is by no means slight; hence the Śāstra says: "Because it embraces and grasps them in accordance with reality and completeness," which is the meaning here. The Nirvāṇa Sūtra also says: "Arising of arising, and so forth, are all inexpressible; because there are causes and conditions, they can also be expounded." Therefore, one must not adhere rigidly to expounding or non-expounding. The rest will be explained below. Above, setting forth the intent is completed.