大方廣佛華嚴經疏 36.4

36.4

In the second section, the main exposition, it first clarifies the practices of the stage and afterward distinguishes the fruits of the stage. The former has four parts: first, the part of giving rise to revulsion-practice; second, the part of revulsion-practice; third, the part of revulsion; fourth, the part of the fruit of revulsion. In this stage one cultivates dhyāna, turns away in revulsion from and suppresses afflictions, and also feels revulsion toward dhyāna; hence it is named the Stage of Revulsion. Even if one aspires to the Great Dharma, it is also for the sake of revulsion. When the mind properly abides in the stage, it abides in the eight dhyānas, and hence is simply named revulsion. When the mind initially enters the stage, contemplating and cultivating those practices, it is named the part of revulsion-practice. As the skillful means for approaching the stage, one gives rise to that practice of revulsion. Attaining the immeasurables and so forth in the mind of the culmination of the stage is the fruit of revulsion. Alternatively, the first one is the mind of entry, and the remaining three are the minds of abiding. Now, within the first part there are three divisions: first, concluding what came before and introducing what follows; second, from "what are they" downward, inquiring into and listing the ten minds; third, from "the bodhisattva with these" downward, concluding the practice and entering the station. In the first division, the initial indication says "ten kinds of profound mind"; the treatise-sūtra says "minds of profound mindfulness," which differs from the first two stages simply saying "profound mind," meaning that one further reflects upon the preceding ten profound minds with ten minds. The Yogācārabhūmi says: "If a bodhisattva has previously already attained the ten kinds of pure intention in the Abode of Higher Morality, and further, through another ten pure mental intentions, brings them to the superior grade through conscious reflection, they enter the Abode of the Higher Mind." In the second division, inquiring into and listing the ten minds, the meaning is divided into four pairs: the first two form a pair on fundamental establishment; the next three form a pair on giving rise to cultivation through skillful means; the next three form a pair on accomplishment after cultivation; the last two form a pair on the sovereign mastery of virtuous functions. In these four pairs, each has abandoning faults first and clarifying the completion of goodness afterward. In the first pair, saying "pure mind" is abandoning faults. The treatise says: "relying on that pure mind of profound mindfulness," meaning that relying on the pure mind of the second stage one gives rise to this pure mind of approaching the stage. The Yogācārabhūmi says: "First, bringing to mind and reflecting: 'Because I have already attained purity in the ten pure mental intentions.' Second, the mind of secure abiding: relying on not abandoning one's own vehicle and the preceding ten [minds]." Because these two rely on what came before, it is called fundamental establishment. The latter eight give rise to what follows based on what came before. Next, regarding the second pair, giving rise to cultivation through skillful means, the treatise says: "resolutely seeking the superior Dharma, one gives rise to wholesome skillful means." The superior concentration and dhāraṇī of the third stage are named the superior Dharma. Within this, the first two phrases abandon faults: one, in advance, feels revulsion toward future desires; two, departs from present greed; the last one performs practice and advances in goodness. If one does not advance supremely, it is called regression; hence it differs from the second. If according with the Yogācārabhūmi, the cultivated antidotes will not regress and be lost again; hence the verse below says "not harmed," for if one loses the antidotes, there is harm. In the third pair, the first one abandons faults, meaning that afflictions of one's own stage cannot destroy it; hence it is named the resolute mind. "One's own stage" is precisely the second stage, because the initial ten minds have not yet increased and one has not yet entered the third stage. The latter two accomplish goodness: the first phrase accomplishes the essence—relying on the attainment of the eight dhyānas, entering and arising with sovereign mastery, hence it says "bright and flourishing"; the latter phrase accomplishes the function—relying on the power of mastery in dhyāna concentration of the preceding phrase, though born in lower stages one does not regress or lose it, hence it says "valiant." Therefore the sūtra below says: "able to enter and arise from dhyāna," which is "bright and flourishing"; and also says: "not taking rebirth through the power of dhyāna liberation," which is "valiant." These are only accomplished when the stage is fulfilled. Now, when one engages in this reflection, one immediately enters the stage; hence all ten minds in the Yogācārabhūmi have the words "bringing to mind and reflecting." In the fourth pair, the first phrase abandons faults in one's own practice: relying on birth in the desire realm, afflictions cannot taint one. The treatise names it the "pleasant mind," and the Jin sūtra names it the "superior mind"; both mean that because of having wisdom, one is not tainted by afflictions. Now, saying "broad" additionally means not taking pleasure in the narrow and small. The latter phrase is sovereign mastery in benefiting others: relying on benefiting sentient beings, one does not sever states of existence; hence it says "great mind." These two minds, broad and great, differ from those before and after. Third, concluding the practice and entering the stage means that by bringing to mind and reflecting upon the preceding ten minds, one then enters the Abode of the Higher Mind.