大方廣佛華嚴經疏 37.8

37.8

Now, first, the causal division [has] three parts: first, concluding the preceding and marking the following; next, from "What are..." downwards, querying and listing the distinct names; third, from "The bodhisattva with these..." downwards, concluding the practice and entering the rank. First, as for the "ten dharma luminous gateways": a gateway (men) means that which allows passage and entrance; hence the treatise's sūtra calls it "entrance" (praveśa). The "luminous" (illumination) is the gateway that is capable of entering, and the "dharma" is the locus that is entered. Thus the treatise states: "One obtains the radiant light of wisdom that realizes the stage, and relying on that wisdom-radiance, enters into the dharmas expounded by the Tathāgata." The "wisdom that realizes the stage" is the realization-wisdom of the fourth stage. The "radiant light" is the wisdom-light of the third stage. That is to say, within the third stage one obtains this preliminary sign of the realization-wisdom of the fourth stage; therefore [the text] cites the wisdom of both places together to explain "illumination," just as [the stage] prior to the stages is said to "obtain the illumination of samādhi." Thus the treatise on the preceding stage calls it "that wisdom," while here it is named "radiant light," which is precisely this meaning. As for "the dharmas expounded": having previously sought broad learning, one hears the Buddha expound ten kinds of dharmas, such as the sentient being dharmadhātu, and then with the light of wisdom roams into and repeatedly roams into them. "Roaming into" is none other than cultivation; cultivation is none other than the contemplation below; and because contemplation becomes superior and supremely perfected, one then attains realization and entry into the fourth stage.

In the second part, querying and listing, there are ten kinds of distinctions. In contemplating these ten, we may explain them briefly with three layers: First, the first sentence is general, because it is fundamentally for the sake of sentient beings; the remaining nine are specific, being all affairs concerning sentient beings. Second, the first eight are defiled, and the latter two are pure. Third, the first five trace from the supported to the support, and the latter five establish the supported based on the support.

Within the former [group]: 1. Contemplating the distinctions in the nominal designations of sentient beings. Designations are of three kinds: first, designations formed through causes; second, designations through continuity; third, designations through relativity. Designation is the expression of emptiness; hence it is contemplated first. "Formed through causes" has two [aspects]: first, the coming together of the five aggregates is nominally designated as "so-and-so," which enters into the emptiness of sentient beings. Second, the aggregates also exist due to causes and conditions, which enters into the emptiness of dharmas. That which is revealed by the two emptinesses is precisely tathatā; not destroying nominal designations, where emptiness and existence are non-dual, is precisely the middle way. As for "continuity": because the cessation of the preceding aggregates is followed by the continuous arising of subsequent aggregates, continuing from thought-moment to thought-moment, it is nominal and not real. This also enters the reality of the two emptinesses. As for "relativity": sentient beings are spoken of in relation to non-sentient beings; entering into reality is likewise so. This single [case] traces the nominal into the real; the other nine may be understood by analogy; thus the treatise merely reveals the marks of distinction.

2. The "dharmadhātu": in the treatise it corresponds to the third, being the cause of the dependent and primary [retributions], namely the defiled dharmadhātu; this is from the specific meaning. If it were the pure dharmadhātu, it would serve universally as the support for all ten; then the ten and the dharmadhātu would be ultimately non-distinct.

3. The "world": the dependent retribution inhabited by those nominally designated sentient beings.

4. Space, the support of both the dependent and primary [retributions]: the Yogācāra calls it the "equal ultimate truth," which is the emptiness of noumenon, because both are inexhaustible.

5. The support of defilement and purity is the realm of the fundamental consciousness (ālaya). The latter five establish the subsequent supported based on this support; therefore this realm of consciousness faces both front and back: facing forward, it serves as the support for the dependent and primary [retributions]; facing backward, it serves as the support for defilement and purity.

In the first three clauses, because afflictive defilements defile it into the defiled part of other-dependent nature, there are distinctions of the three realms, due to attachment to desires, attachment to feelings, and attachment to concepts; this is because the three realms are mind-only.

The latter two clauses are the broad and great resolute faith that accomplishes the pure part of other-dependent nature. In the treatise's sūtra, the former is the support of resolute faith with a superior mind, unstained by afflictions, which is shared with the śrāvakas; the latter is the support of resolute faith with a great mind, not abandoning sentient beings, which is not shared with the śrāvakas. In the present sūtra, the former is called "broad," which clarifies the mind that protects against narrowness while universally aiding; the latter is the "great mind," which is protecting against the small while seeking great bodhi. Thus both minds differ from the two vehicles: the former contemplates sentient beings with same-body great compassion, and the latter contemplates sentient beings as possessing the Buddha's knowledge and vision, vowing to cause them to attain it equally.

Furthermore, all are called "realms" (dhātu) because they encompass both phenomena and noumenon: phenomena exhaustively detail the distinctions, while noumenon penetrates each and every one into reality, which is the pure dharmadhātu; hence all are luminous gateways.

Third, concluding the practice and entering the rank: when contemplation is perfected and merges with the ten noumena, one enters the fourth stage. Thus the Yogācāra, fascicle 48, states: "Previously, while abiding in the higher mind, due to the predominant power of seeking broad learning, one has already obtained the entrance of the ten dharma illuminations. Because this entrance of the ten dharma illuminations has become of the highest grade and supremely perfected, one enters the first abiding of higher wisdom."