大方廣佛華嚴經疏 38.2

38.2

In the fourth major section, 'The Fruit Thereof', it encompasses inexhaustible practices, leaving behind hindrances to accomplish virtues throughout the entire realm of sentient beings for their benefit and joy. The fruits are of two kinds: first, the fruit of leaving behind hindrances, which arises from guarding against afflictions; second, the fruit of accomplishing virtues, which arises from guarding against the Lesser Vehicle. Within the former there are again two: first, the fruit of estrangement from the arising of afflictive defilements, which leaves behind the hindrance of afflictions; second, the fruit of estrangement from the arising of karmic defilements, which leaves behind the hindrance of karma. Both speak of 'arising' (or 'raw') because afflictive defilements and the like are like raw food, and now this is the beginning of the transmundane [stages] according to the assigned station, capable of leaving behind that rawness. Now, regarding the first, leaving behind delusion, it first cites what is to be left behind, and later, beginning from 'in such...', concludes the capability of leaving [them] behind. Within what is to be left behind, the grasping that arises, appearing and disappearing, is its general mark; the rest are specific [marks]. In the general, grasping is the conceit of understanding the Dharma in the preceding stage. The treatise states that 'I know and greatly know': 'I know' means grasping that oneself is capable of knowing; 'greatly know' means grasping the great Dharma that is known. 'Appearing and disappearing' is the conceit of absorption in the preceding stage. 'Appearing' means the arising of samādhi, referring to cultivating and giving rise to that concentration. 'Disappearing' means the cessation of samādhi, referring to what is eliminated by concentration. Here one conceptualizes, 'I am capable of cultivating this concentration, and this concentration is what is cultivated by me.' Therefore the treatise says, 'I cultivate, and what is cultivated by me.' The general sentence has been explained. Specifically, there are five kinds: first, the root; second, arising; third, practice; fourth, guarding; fifth, fault. The root refers to all [views] from the view of selfhood up to the aggregates, realms, and sense fields, wherein the view of selfhood is the general, and the self and so forth are the specific. Within the specific, the four including the self and person are the conceit of the self of persons; the three consisting of the aggregates, realms, and sense fields are the conceit of the self of phenomena. That it is called 'the root' has two meanings: first, because this self is the root of the two conceits of understanding the Dharma and absorption; second, the view of selfhood is again the root of the two kinds of self and the sixty-two views. There is this distinction. Here, as for the view of selfhood, if according to the actual station, in accordance with the Cheng weishi lun, this stage severs the innate view of selfhood and the faults arising from it in the sixth consciousness, because it is cured through attaining the transmundane factors of the path, since that which arises from discrimination is severed in the first stage; for this reason, the Yogācārabhūmi calls it 'subtle satkāya-dṛṣṭi'. If according to the assigned station, in accordance with the Renwang jing, the fourth stage is designated the station of the srotaāpanna, because it is assigned as the head of the transmundane, thus it also severs the discriminative view of selfhood. Second, 'thought' clarifies arising, meaning that through improper thought one gives rise to conceit. Third, 'investigation' clarifies practice, meaning that the mental operation toward conditions mostly contemplates what is attained, whether Dharma or concentration, seeking superior marks to make them known to others. Fourth, the three phrases from 'for the sake of remedying' downward clarify guarding: 'remedying' means repeatedly contemplating, cultivating, and remedying what is seen; 'what belongs to me' means giving rise to the notion of 'mine', taking those superior marks as belonging to oneself; 'property' means enjoying and guarding it like one who keeps possessions. With the above three matters, one protects what one has attained. Fifth, 'abodes of attachment' clarifies the faults, meaning that the mind firmly abides in the two matters of the Dharma and concentration. Among the five, the first three are the expedients that give rise to conceit, and the latter two assist the mind of conceit. The above general and revealed marks are precisely what arises. Later, in concluding the leaving behind [thereof], because one attains the correct and auxiliary expedients of the factors of the path, there is none that is not left behind. Second, beginning from 'this bodhisattva...', it clarifies leaving behind karmic defilement. The above cultivation of the factors of the path directly leaves behind afflictions; once afflictions are gone, karma also ceases along with them, eliminating unwholesome karma and cultivating wholesome karma. In the text, it first eliminates evil and later advances in good. Evil should not be committed for two reasons: first, that which the Buddha does not praise—out of reverence for the Buddha one does not do it; second, that which is defiled by afflictions—out of fear of a bad reputation one does not do it, for a bad reputation opposes the path of benefiting sentient beings. Advancing in good has two reasons, which can be understood conversely to this. Furthermore, not doing what is defiled by afflictions differs from the karma of ordinary beings; performing karma compliant with the bodhisattva path differs from the two vehicles.