大方廣佛華嚴經疏 34.3

34.3

Part four of the main text, the section on evaluating superiority, means that by abiding in this stage, one surpasses the two vehicles. Since the Treatise says that abiding in this stage one is superior, we clearly know that the vows and the rest are already present in the initial section on abiding in the stage; but because the text could not accommodate them together, they are placed after abiding, not that the vows only come to be once the stage is perfected. Question: The sūtra states, 'At the initial generation [of the mind], one is already a teacher of devas and humans, surpassing the śrāvakas and pratyekabuddhas,' so that when a novice monk generates the mind, arhats show deferential respect. Why is superiority distinguished only upon reaching this point? Answer: Its meanings of superiority are indeed numerous; summarizing and gathering them together, they do not exceed three: vows, practice, and wisdom. As these three progress through the stations, they are numerous; to explain ten stations in brief: (1) Superiority of the initial generation of the mind, which applies to all ordinary persons, such as the novice monk and so forth. This applies across the three minds. (2) Superiority of faith, which also applies across the three minds. (3) Superiority of understanding, (4) superiority of practice, and (5) superiority of vows: these three are the three ranks of worthies distinctly traversing the three minds. (6) Superiority of realizing entry, wherein one equally realizes the three minds and doubly realizes the two emptinesses, which is the superiority of wisdom; giving rise to the ten great vows is the superiority of vows; and completely cultivating all practices is the superiority of practice. Below, in distinguishing the superiority of the fruit, it is also the fruit of the three minds; herein practice and wisdom are guided by vows, which is why they are supreme. Explained in terms of sequential stages, only from the seventh stage onward does wisdom become superior in its own right. Thus the sūtra below states, 'From the first stage onward, they surpass them entirely only by seeking all buddhadharmas through vows, not through the power of their own wisdom's contemplation; here on this seventh stage, through the power of their own wisdom, no one of the two vehicles can match them.' The author of the Treatise establishes vows as the superiority in evaluation relying on this clear text. Although one traverses the morality, concentration, factors of awakening, and so on of all the stages, each stage surpassing the previous, they also do not go beyond the three minds. (7) From the seventh stage onward, it is called the superiority of expedient and real innate wisdom; (8) superiority of initiating practice without effort; (9) superiority of equalling the buddhas above; (10) ultimate superiority, namely the fruit of the three minds being fulfilled for all buddhas. Here, it specifically explains the superiority of vows and practice. The text is divided into three: first, superiority of vows, meaning marking a far-reaching and vast aspiration; second, superiority of cultivation and practice, undertaking cultivation relying on vows; third, superiority of the benefit of the fruit, namely the accomplishment of practice at the station. First, one surpasses the two vehicles because of two meanings: (1) constantly and diligently cultivating immeasurable practices, and (2) practicing together with all sentient beings. Practicing together refers to the ten inexhaustible clauses. In explaining this superiority of vows, we first differentiate it through five gateways: (1) name and essence; (2) cultivation and realization; (3) practice and station; (4) cause and effect; (5) setting forth the intention with perfect interpenetration. Each of the five having two meanings, there are then ten gateways. In the first, first the name, then the essence. In the name, first the general, then the specific. Generally saying 'vow' means aspiration and seeking; hence the Treatise below says that generating great vows means seeking in accord with the mind. And saying 'great,' the Treatise below says it is because the radiance and roots of goodness become progressively superior, expansive, and broad. That is, the two radiances of teaching and realization together with the roots of goodness of practice and vow become progressively superior to those before the stages, broadly filling the dharmadhātu; hence in all ten vows it says 'vast and great as the dharmadhātu.' The Yogācārabhūmi, fascicle forty-five, says: 'There are, in brief, five kinds of right vows cultivated by bodhisattvas: first, the vow of generating the mind; second, the vow of taking rebirth; third, the vow of what is to be practiced; fourth, the right vow; fifth, the great vow. The first seeks bodhi. Next, one gathers the place of rebirth, generates the three non-erroneous deliberate reflections on dharmas, vows to cultivate the immeasurables and so on toward the objective realms—these four vows embrace all wholesome dharmas of bodhisattvas in the future, and are thus called right vows. The great vows then emerge from the right vows.' These again have ten, completely identical to the present sūtra. Here, distinguishing them from the previous four, they are called great vows, simultaneously taking what they derive from, which is the latter two vows. The distinctive marks of greatness will be known when reaching the text. Next, in displaying the specific names, there are clear texts in Yogācārabhūmi, fascicle thirty-five, and the various Mahāyānasaṃgraha texts, and they will be explained under the respective vows below. For now, relying on the Liang translation of the Saṃgraha, they are listed in brief: (1) the vow to make offerings; (2) the vow to accept and uphold; (3) the vow to turn the wheel of Dharma; (4) the vow to cultivate the two benefits; (5) the vow to mature sentient beings; (6) the vow to serve; (7) the vow to purify the land; (8) the vow not to be separated; (9) the vow to benefit; (10) the vow to achieve sambodhi. Next, the essential nature: precisely speaking, it takes desire, resolute conviction, and faith—these three—as its self-nature. If taking that upon which they depend, with compassion and wisdom guiding each other, it takes subsequent wisdom as the essence of the vow. If including its retinue, each and every one takes all co-arising merits as its nature. Hence the Treatise says that in 'radiance and roots of goodness,' radiance is subsequent wisdom, while roots of goodness are faith and the rest, as well as practice. Second, cultivation and realization: first regarding cultivation, the first seven are the beginning of cultivation, the next two are cultivation ripening, and the last one is cultivation achieving the fruit. Next, regarding realization: they were already generated before the stages, and now these ten vows are realized all together. Third, practice and station: first regarding practice, the first two are benefiting oneself, and the next five are benefiting others. (1) With what body? That is, the body that gathers the uppermost teachings to turn the Dharma for the benefit of others. (2) With what mind? That is, the mind that causes others to cultivate practice. (3) What sentient beings? (4) Where sentient beings dwell? (5) Where one's own body dwells to be able to transform sentient beings? The above three can be known. The last three are not fixed: (a) eight is the fulfillment of benefiting oneself, nine is the fulfillment of benefiting others, and ten is achieving the fruit of both benefits; or (b) all are benefiting oneself, the Treatise saying, 'The last three manifest one's own body'; or (c) all are benefiting others, the Treatise saying, 'These three demonstrate truly teaching and transforming sentient beings.' If speaking in general terms, all ten are both benefits; hence the Treatise says, 'Superiority in evaluation has two aspects: first, practicing immeasurable practices, which is benefiting oneself; second, being together with sentient beings, which is benefiting others.' Next, regarding station: in general, all ten are attained on the first stage; specifically, the first seven explain practice, as distinguished above. The last three explain stations, as the Treatise below says: 'First, the superiority in evaluation of attaining the stages, from the first stage to the ninth stage. Second, the superiority in evaluation of attaining the culmination of the bodhisattva stages, which is the tenth stage. Third, attaining the ultimate end of all stages, which is the Tathāgata stage.' Fourth, regarding cause and effect: if according to the explicit words, the first nine seek the cause and the last one seeks the fruit. If according to complete subsumption, the seventh also seeks the fruit, as it is the fruit of dependency; the tenth is the primary fruit, and the rest are causes. Fifth, setting forth the intention with perfect interpenetration: first, as to why the intention is set forth, only ten are spoken of because they completely embrace the two adornments, the two benefits, causes and effects, practices and stations, without omission. Furthermore, it is to express these inexhaustible vows; hence it says below, 'Each and every one embraces asaṃkhyeya vows as its retinue.' Saying 'perfect interpenetration' is because they accord with the nature. Within a single vow, all vows are fully present, entering layer upon layer, as is regularly distinguished. The perfect interpenetration of the six marks is precisely in this text. Having understood the general import,