大方廣佛華嚴經疏 32.3

32.3

Regarding the first request, it is divided into two: first, explaining that the great assembly beholds the silence and generates doubt; second, from "Vimukticandra" downward, expressing the doubt to make the request. Now, the first. The words "by what cause and by what condition" are expressions of doubt and wonder: is it because the speaker is unable to speak? Or is it because the listeners are incapable of hearing? From "Vajragarbha" downward, the matter of doubt is brought forth. Second, expressing the doubt to make the request has two parts: first, recounting the cause of the request, meaning grasping the assembly's doubt; second, formally requesting through verses. The text has five verses, showing that speaker and listeners are without fault, and therefore it should be explained. It is thus divided into two: the first verse shows that the speaker is without fault, also dispelling the great assembly's doubt concerning "what cause"; the latter four verses show that the listeners are without fault, also dispelling the great assembly's doubt concerning "what condition." Although seeming like the first two, inquiring into the reason for the silence is to brush away the assembly's doubts; the latter three requesting the explanation is to fulfill the assembly's desire, which is merely an abridgment in the text. It is not that they do not mutually penetrate; hence we follow the previous classification. Now, the first: praising the speaker's pure awareness as being without fault. The first two words of the verse and the last three words of the verse combine into an inquiring statement, meaning that possessing the intermediate pure awareness without fault, why do you not explain? Although sacred virtues are many, praising pure awareness exclusively is because it is the cause of speaking. Awareness means vitarka and vicāra, through which verbal preparations can be made. Possessing both the antidote and what is to be cured, uttering speech without discursive thought, it is therefore called "pure awareness." A person of pure awareness is called a "purely aware person." These three words are general; the rest are particular. Specifically praising pure awareness has two superior capacities: first, subsuming the antidotes, meaning endowed with mindfulness and wisdom. Mindfulness means the four applications of mindfulness; wisdom means the wisdom of suchness. Second, freedom from faults, meaning the remaining ten words. The word "endowed" has two applications: in the first, because there is the antidote, what is to be cured does not arise. What is to be cured is twofold: first, mixed vitarka, meaning the ordinary person's search and scrutiny corresponding with the four inversions, which is the inversion of delusion regarding phenomena, with the four applications of mindfulness as its antidote; second, the cause of mixed vitarka, conceptualization and discrimination, meaning revolving in accordance with names and marks, which is the inversion of delusion regarding noumenon, with the wisdom of suchness as its antidote. The former is only for ordinary persons; the latter applies to both ordinary persons and followers of the Small [Vehicle]. Regarding freedom from faults, it is freedom from three kinds of faults: 1. because virtues such as non-anger are complete, one is free from the faults of stinginess and jealousy. Non-anger cures jealousy, and by extension includes non-attachment. Non-attachment cures stinginess; it does not extend to non-delusion, as non-delusion is already subsumed under the aforementioned mindfulness and wisdom. 2. Because he has previously explained the supreme and wondrous stages, he is free from the fault of negligence in explaining the Dharma. 3. Because he possesses the power of eloquence in joyful speech, he is free from the fault of disliking to speak. However, mindfulness and wisdom directly serve as antidotes to mixed vitarka and so on, and therefore receive the name of antidotes. But non-anger and the like are not originally intended to cure jealousy and the like; when one has these, spontaneously there are not those, so they are merely called "freedom from faults." Second, within praising the listeners as without fault, the four verses are divided into three: the first two praise the assembly of identical birth, the treatise stating: "Because of determination in the identical Dharma and because of desiring to hear." The next single verse praises the assembly of different birth, the treatise stating: "Furthermore, showing that the minds of the others are pure." The final single verse praises both, the treatise stating: "Furthermore, revealing that all in this assembly are capable of hearing the Dharma." Now, the first two verses: the former verse praises their faculties, hence saying "determined"; the latter verse praises their desire, hence saying "desiring to hear." If there is desire without faculties, although they hear, they do not understand; if there are faculties without desire, even if they hear, they do not accept; hence it is necessary to praise both. Now, first, "identical Dharma" means identical birth, distinguishing them from the subsequent different birth. "Determined" means the vessel of faculties, distinguishing them from the subsequent joy and desire. The first line is general; the treatise states: "'Determined' means because of clever and bright wisdom." Clever wisdom is the faculties: being clever, one can know the teaching; having wisdom, one can enter into realization. The next two lines are specific; the treatise states: "Determination has three kinds: 1. supreme determination, vowing for great bodhi, hence called vigorous; 2. determination of renowned fame, being well respected by others, hence called without timidity—because internally there is no timidity, externally great fame is manifested; 3. determination of assimilation, meaning the speaker well knows [them]; that is, when the sūtra explains the names of the stages, only because they are capable of being assimilated does he explain it for them." The lower line inquiring into the silence can be understood. In the latter verse praising desire, the first line is the desired Dharma; the next two lines directly explain having desire; the final line concludes the request. The treatise states: "Herein, if there is only determination in the āgama without determination in realization, or only non-manifest determination without manifest determination—such vessel of the Dharma being incomplete in determination, they cannot listen and accept. What is manifest is desire, because it is seen to arise at present; what is non-manifest is the faculties, because they are only implicitly present." The meaning here explains that having only faculties without desire, one is incapable of hearing the Dharma. Now the preceding verse has determined understanding in the teaching and determined realization in principle, possessing the two determinations, which are the non-manifest faculties. Further possessing the manifest desire of the present verse, with determination in teaching and realization, determination is then fully complete, and therefore they are capable of receiving it. "Their minds are without timidity": the treatise-sūtra says, "The Buddha's sons' wisdom is fearless"; fearlessness is precisely without timidity. The mind that accords with principle is called wisdom, yet wisdom has two kinds: first, realizing the Dharma, which belongs to the preceding faculties; second, receiving at present, which belongs to the present desire. Desire also requires wisdom; therefore, regarding joyful hearing, the mind is without timidity. Summing up the preceding two verses, faculties and desire are both complete; may you explain the wondrous meaning of the various stages. The second single verse praises the assembly of different birth. It merely says "the great gathering," and therefore praises both faculties and desire. The first line is general: because the mind is without defilement, it is called pure. The three lines are specific, specifically departing from six defilements: 1. the defilement of lack of desire, meaning lacking the mind to partake and gather, which is cured by departing from laxity; 2. the defilement of deportment, not being respectful and solemn, which is cured by dignified solemnity; 3. the defilement of the five hindrances, craving fame and the like, which is cured by cleanliness; 4. the defilement of divergent thoughts, meaning defilements of haughtiness and contempt, which are all called divergent thoughts, now cured by firm and unmoving practice; 5. the defilement of insufficient merit, where kuśala-mūla are slight, so within that explanation the mind does not abide joyfully, which is cured by possessing merit; 6. the defilement of folly, meaning being ignorant and unclear, which is cured by wisdom. The third single verse praises both assemblies, saying "all." Looking at one another is general. The treatise states: "'Mutually looking at one another' indicates being free from defilements." The rest are all specific. "All respectful," etc., free from the defilement of contempt. The latter half illustrates through metaphors that respect for the Dharma becomes ever deeper; how could there be defilements? The treatise-sūtra says: "Like bees desiring mature honey." An ancient commentary explains: with a unified mind heading toward realization, like bees [desiring] mature honey; with single-minded intent seeking the teaching, like the thirsty yearning for sweet dew. Now it merely says "mindful of honey," so both lines apply to both teaching and realization. However, bees being mindful of honey and the thirsty yearning for drink are metaphors for hoping for the joy of the Dharma; the flavor of liberation is further called fine honey, and again yearning for sweet dew. This reveals the wondrousness of the Dharma and the profound depth of their yearning thirst.