大方廣佛華嚴經疏 41

English (machine translation) 41

Language: English

41.1

Composed by the Śramaṇa Chengguan of the Great Avataṃsaka Monastery on Mount Qingliang in the Tang

The seventh [stage] is the Far-Reaching Stage. As for why it follows next: having already explained the abiding in wisdom that accords with dependent origination (pratītyasamutpāda) by assigning it to the pratyekabuddha, it next explains the signless abiding possessing preparation and effort by assigning it to the bodhisattva stage; hence it follows next. The Yogācārabhūmi says: 'Although the preceding stage was largely able to abide in signless attention (manaskāra), it was not yet able to make signless attention uninterrupted and unblemished; it largely practiced abiding [therein], and in order to bring this to fulfillment, this [stage] follows next.' Furthermore, the effort of the preceding [stage] was not yet complete, and now it is brought to fulfillment. As for the term 'Far-Reaching' (dūraṅgamā), generally speaking it has four meanings. The Cheng weishi lun says: 'Reaching the far limit of the effort of abiding in the signless, it transcends the mundane path and the path of the two vehicles.' Here there are three meanings, identical with the fundamental aspect, as already explained above. The Saṃdhinirmocana says: 'Because one is able to remotely realize and enter into signless attention that is unblemished and uninterrupted, and borders upon the pure stages, it is named "Far-Reaching".' Here there are two meanings: the first meaning is the signless among the three [features], which distinguishes it from the previous stage by speaking of being uninterrupted and unblemished; the second meaning is that because it borders upon the subsequent stages, one is able to go far. Hence the sūtra below says: 'Because between the two realms this [stage] can cross over.' It also refers to the preceding traversing and the subsequent distance. When the Mahāyānasaṃgraha speaks of 'reaching the furthest limit of the practice of effort', this is only one meaning. Vasubandhu's commentary states: 'Although all signs cannot shake it, regarding the signless it is still termed having activity—this explains the word "effort", meaning that one gives rise to effort to abide in the signless.' The Suvarṇaprabhāsa Sūtra accords with the first meaning of the Saṃdhinirmocana, and the Mahāyānasūtrālaṃkāra accords with the second meaning of the Saṃdhinirmocana. Although there are four meanings, yet generally speaking the name 'Far-Reaching' is established with two meanings: first, coming from afar in the past to reach the limit of effort; second, from this limit of the practice of effort, one is able to go far into the subsequent stations. The Daśabhūmika-vibhāṣā says: 'Because it is far from the three realms and close to the station of the Dharma King, it is called the Far Stage.' That the Renwang [jing] names it the 'Far-Reaching Attainment Stage' also encompasses these two meanings. Furthermore, that practice which is able to go far is precisely the signless. The obstacle abandoned is the obstacle of the active manifestation of subtle signs; that is to say, on the sixth stage one clings to the active manifestation of subtle signs of arising and ceasing. These signs of arising and ceasing are precisely two kinds of delusion: first, the delusion of the active manifestation of subtle signs, meaning clinging to the subtle signs of arising of conditioned origination and saṃsāric transmigration; second, the delusion of seeking the signless with pure attention, which is clinging to subtle signs of cessation. Because one diligently seeks the signless with pure attention, one is not yet able to give rise to superior practices of existence within emptiness; only upon reaching this stage is one able to sever it. Because one is constantly in the signless, one does not cling to arising, and furthermore one does not apply attention to diligently seek the signless; hence one is able to realize the tathatā of non-differentiation of dharmas, because one understands that diverse teachings are identical with the true signlessness. Because one is able to give rise to superior practices of existence within emptiness, one completes the pāramitā of skillful means (upāya); the dual practices are carried out in tandem, and one even attains the fruit of the signless. Therefore, we know that pure signlessness not obstructing the arising of practice is the distinctive meaning of this stage. Next, in the formal explanation of the text, there are also three parts: first, in the praise and request there are twelve verses: the first ten praise, and the latter two request. In the former part, there are four divisions: first, two [verses] where the assembly of devas praises the presiding teacher; second, one [verse] where the lord of devas makes an offering to the Buddha with clouds of light, signifying that wisdom accords with the dharmakāya; third, there is one verse where the assembly of devas rejoices at hearing [the teaching]; fourth, there are six verses where the music of the devanāgarīs praises the Buddha. Therein, the first one reveals the causes and conditions of the sound; the remaining five formally reveal the words of praise. Among those, the first four praise the non-obstruction of quiescence and function; the last one explains the source from which function arises, which is the non-obstruction of compassion and wisdom about to expound dual practice, and hence, receiving empowerment, they praise this. The subsequent request can be understood.

41.3

The second section, the formal exposition, has two parts: first the practice, and then the fruit. Within the practice there are five distinctions of marks: 1. the distinction of the antidote to the practice of delighting in inactivity; 2. the distinction of the antidote to its obstacles; 3. the superior distinction of dual practice; 4. the superior distinction over the preceding and higher stages; 5. the distinction of its fruit. Among the five, the first is the skillful means of heading toward the stage, which corresponds to the mind of entering [the stage]; the remaining four are the mind of abiding, the mind of emerging, and the fruit. Furthermore, within abiding, the first is the initial abiding in the stage, the next is formally abiding in the stage, the next, though spoken of later, extends in meaning from beginning to end, and the last is the fulfillment of the stage. First, 'delighting in inactivity' means passionately delighting in the contemplation of emptiness through prajñā; this is precisely the obstacle of the active manifestation of subtle signs. In this stage, not clinging to whatever exists serves as the antidote. Second, although one was previously able to counteract the mind of the preceding stage that delighted in emptiness, because it still possessed measure and effort it was still an obstacle; thus, one cultivates immeasurable and effortless practice as an antidote. Third, since the defiling obstacles are exhausted, calming and insight (śamatha and vipaśyanā) are practiced in tandem. Fourth, it explains that the effort of this stage surpasses the preceding six stages and is superior to the subsequent three stages ('higher' means the subsequent ones). Fifth, because the stage is fulfilled, it explains the fruit of dual practice. Now, in the first division there are four parts: 1. concluding the preceding and introducing the subsequent; 2. from 'What are...' downward, interrogating and revealing its marks; 3. from 'The bodhisattva with such...' downward, concluding the functions of the practice; 4. from 'Having entered...' downward, displaying its scope. Now, in the first: having fulfilled the practices of the six stages concludes the preceding, its meaning implicitly containing the signless practice that is to be counteracted. This is because when the signless practice of prajñā is fulfilled, developing attachment to it is not an exalted practice. Next, from 'wishing to enter' downward explains the introduction of the subsequent. The ten kinds of skillful means are precisely the antidotes; that is, the previous delight in inactivity is not called skillful means, as it cannot give rise to exalted practices and is not the superior path. Now, taking the wisdom of the non-self of dharmas that does not abandon sentient beings in ten ways as the antidote, it counteracts the previous delighting mind; this is called the wisdom of skillful means, which can then grasp exalted practices, and hence is called giving rise to the superior path. Thus, cultivating emptiness without abiding in emptiness is the wisdom of skillful means within emptiness; engaging in existence through emptiness without abiding in existence is the superior path within existence. 'Path' is practice; because the practice traversed is superior, it is called 'exalted'. In what is it exalted? That is, in the mundane and supramundane assigned previously, being empty makes it superior to the mundane; being able to engage in existence makes it superior to the supramundane. In the previous six stages, although they also cultivated compassion and did not abide in nothingness, they were unable to do so while in quiescence, acting only when emerging from emptiness; hence they did not attain the name of superior skillful means. Although practicing both emptiness and existence, they mostly clung to emptiness, which was only termed the antidote of delighting in inactivity. Second, within interrogating and revealing: the reason the superior practice attains being exalted and unsurpassed is due to the ten meanings below. Each meaning has two clauses: the upper clause contemplates emptiness, and the lower clause engages in existence. When the upper clause attains the lower clause, it becomes the wisdom of skillful means within emptiness; when the lower clause attains the upper clause, it becomes the superior practice within existence. Not stagnating in either emptiness or existence, both employ the word 'although'. The treatise master [Vasubandhu] subsumes the ten into four kinds of merits: the first three are each one, and the latter seven form one. 1. The first clause is the circumstance of the cause protecting against bad actions. Bodhisattvas have two kinds of bad actions: first, not delighting in benefiting and giving joy; second, giving rise to views based on craving. Now, due to the upper clause there are no views based on craving, and due to the lower clause one is able to benefit and give joy. If either of the two is lacking, there are bad actions; now, protecting against them through the two clauses constitutes the circumstance of the cause of compassion free from views based on craving. 2. The circumstance of the cause of superior wealth and body. Due to making offerings to the Buddha, one obtains wealth and body. Due to attaining equality, both circumstances are superior: superior wealth accords with what beings need, and a superior body assumes whatever category is wished. 3. The circumstance of the cause protecting wholesome roots (kuśala-mūla). Wholesome roots mean diligently accumulating merit as provisions for bodhi; now, accumulating them with the wisdom that is identical with emptiness attains the exaltedness of that superior cause, causing all the accumulated qualities and dharmas to become exalted pāramitā practices, which is termed 'protecting'. Although possessing loving-kindness and compassion, these are merely exalted aspirations. These three are all for one's own benefit; the latter seven are collectively for the benefit of others, united as the fourth: the circumstance of the cause of gathering sentient beings, which consists of seven kinds: the first is taking birth according to beings; the next two are transforming them to make them leave obstacles; the latter four are gathering them to make them abide in goodness. Within the first, taking birth through the power of vows is to serve as the leader of sentient beings, so one must adorn the three realms. It is merely birth through vows, not through karma and afflictions; hence it is called 'leaving far behind'. Second, explaining the antidote: demonstrating the arising of afflictions, wishing to make them counteract and sever them while knowing their nature is quiescent, only then is it the ultimate antidote, causing them to see that they are constantly and naturally quiescent. Third, to extinguish cognitive obstacles (jñeyāvaraṇa): there are four kinds of obstacles, as explained in the worldly wisdom of the fifth stage, causing one to perform immeasurable activities such as composing texts and treatises according to the minds of sentient beings to serve as the antidote. Fourth, gathering assemblies for the great Dharma: giving rise to the practice of purifying lands for the sake of beings. This clarifies the environmental retribution (yibao); the three below clarify the direct retribution (zhengbao) of the three wheels benefiting beings. Fifth is bodily karma: manifesting a body where there is no body causes them to generate five blessings, namely seeing, hearing, approaching, making offerings, and practicing. One's own body has no body, being identical with the Buddha's dharmakāya. The two below are also like this. Sixth is verbal karma, turning the wheel of the Dharma. Seventh is mental karma: within the absence of long or short, skillfully explaining according to questions, prophesying matters of the three periods of time, and giving rise to practices of the three periods of time. Third, in concluding the superior functions: the treatise commentary says, 'These ten kinds of initiating superior practices are mutually paired graspings and antidote graspings.' That is, the upper and lower clauses are paired against each other, hence called 'mutually paired'. Because each of these upper and lower clauses can serve as an antidote, the upper clauses counteract ordinary beings and the lower clauses counteract the lesser [vehicles]; according to the different antidotes, the meaning is as explained above. 'Due to the two graspings, they are called superior practices, counteracting the preceding obstacles.' Fourth, displaying the scope clarifies signlessness without interruption. The name of the Signless Stage is established from this. This also subsumes the preceding non-retrogressing abiding; it is unlike the preceding six, where upon attaining the abiding stage one abandons the mind of entering the stage, entering through cultivation and understanding, not entering through practice. Here, because one enters through practice, constantly practicing without abandoning, it is called non-retrogressing abiding.

41.4

Second, from 'Sons of the Buddha, when the bodhisattva-mahāsattva abides in this seventh...' downward is the antidote to its obstacles, which subsumes non-attached practice, because one is unattached to both measure and effort. Regarding the antidote, there are two marks: 1. cultivating immeasurable varieties to counteract the preceding obstacle of having measure; 2. from 'This bodhisattva has this thought...' downward, cultivating effortless practice to counteract the preceding obstacle of having effort. Now, the first has twenty clauses, subsumed into ten pairs; in each pair, the upper clause clarifies the immeasurable realm, which is what is known and transformed, and the lower clause clarifies the immeasurable virtues and activities of the Buddha, which are what can know and transform. The bodhisattva enters into the Buddha's transformations in order to transform sentient beings. In essence, the ten are subsumed into five, namely the five immeasurable realms: The first pair is immeasurable sentient beings; the treatise says, 'According to whatever sentient beings are transformed.' This pair is the general [summary], since all ten pairs are for the sake of benefiting sentient beings. The words 'whatever' indicate that the categories are not one, explaining the sūtra's word 'immeasurable'. 'According to' means according to the suitability of many categories, transforming them with immeasurable activities of transforming sentient beings. Second, there is one pair: where sentient beings abide. That is, abiding in immeasurable worlds, transforming them through the practice of pure lands. Third, there are two pairs: with what kind of wisdom they are transformed. The first pair horizontally exhausts the wisdom of all dharmas, and the latter pair vertically exhausts the wisdom of the three periods of time; both are the wisdom of all aspects (sarvākārajñatā). The two pairs are concerned with what is known, both being the immeasurable dharmadhātu. Fourth, there are three pairs, clarifying the immeasurable realm of taming. The first two pairs clarify with what kind of mind: therein, the first pair, according to the diverse celestial bodies sentient beings have faith in and delight in, the bodhisattva transforms through bodily forms of name and matter (nāma-rūpa). That is, the mind accords with their delight, cultivating celestial practices together with them to obtain a celestial body; the speech accords with their faith, explaining those practices through phrases and words. The second pair knows the differences in their past faculties and desires, speaking in accordance with their faculties through sounds conforming to their categories. The next pair is with what kind of practice: knowing the differences in their present mental activities, explaining antidotes through practices that universally lead [to liberation]. Fifth, there are three pairs, clarifying the realm of skillful means of taming. The treatise says, 'In what vehicle are they placed? That is, placed in the three vehicles.' The first pair explains the path of wisdom for śrāvakas, causing them to realize cessation; the next pair explains profound wisdom for pratyekabuddhas, causing them to understand causes and conditions; the latter pair explains the collection and fulfillment of the stages and pāramitās for bodhisattvas, according with their skillful means of engaging in existence.

41.5

Second, practicing effortless practice, which contains two parts: first, the preparatory exertion to proceed toward and seek it; later, from “Disciples of the Buddha, when this bodhisattva...” downward, directly revealing the cultivation of practice. In the first part, it first reiterates the preceding countless [realms] as what is proceeded toward and sought; from “I shall fully...” downward, he resolves to grasp those realms through effortlessness and signlessness. “Non-discriminating” means not apprehending natures or marks, forgetting conditions, and illuminating impartially—that is, the signless contemplation. Adding to this effortlessness, the signless becomes especially superior. However, allowing one's inborn nature free rein, proceeding naturally without relying on diligent urging, losing effort and conforming to the Path—this is termed effortless, which is verified only on the eighth stage. Here, he resolves in his mind to abide in it, hence it says “should with [effortlessness].” Because practice with effort is fulfilled here, this is cultivating effortlessness through practice, not spontaneous effortlessness as on the eighth stage. In the second part, which directly reveals [the cultivation]: first, it reiterates the preceding contemplative wisdom; next, from “constantly and diligently cultivates...” downward are the marks of cultivating practice; from “expedient means” downward are the dharmas cultivated—that is, the preceding expedient wisdom within emptiness and the superior practice within phenomena. Since he cultivates with effortless, signless wisdom, it can cure the hindrance of effort and possessing marks. Later, [his] abiding peacefully and unmoving reveals the marks of the completion of contemplation. This is stillness upon the completion of practice, not the stillness of marks and functions as on the eighth stage.

41.6

Third, from “there is not a single thought...” downward, discerning the superiority of dual practice. The text is divided into four parts: 1. the non-interruption of both practices; 2. from “constantly does not abandon...” downward, superior faith; 3. from “in thought after thought this bodhisattva...” downward, the ability to accomplish great benefit; 4. from “Disciples of the Buddha, these ten...” downward, the distinctions of the factors of bodhi. Among these four, the first three explain specific aspects, and the last one subsumes them universally. Among the three, the first is his own station, and the latter two are superior advancements. In the first, not resting or relinquishing for a single thought directly reveals the meaning of uninterrupted dual practice. That is to say, not abandoning the preceding unmoving calming (śamatha) and the discerning contemplation (vipaśyanā) constitutes calming and contemplation. The dual practice of both, not resting for a single thought, is the meaning of non-interruption. Next, from “walking, standing...” downward reveals the uninterrupted times, meaning the four postures. Sleeping and waking—mentioning sleep and dreams—is using the obscure to illustrate the clear. Second, as for superior faith, the treatise says: “The distinct meanings in that countless wisdom and the adornment marks appear before him.” Because of single-minded mindfulness, single-minded mindfulness and assent are precisely the meaning of faith; he constantly has faith in the preceding ten countless [realms]. Two adornments of the Buddha’s realm are thus called superior. Third, as for accomplishing great benefit, within a single thought he completely possesses the practices of the ten pāramitās; because the benefits are vast and are cultivated and raised in thought after thought, it is called “accomplishing.” In the text there are two parts: first, a general explanation; later, from “Why?” downward, a questioning explanation. The question asks: “The practices of the ten pāramitās are different; how could they be complete in a single thought?” The explanatory text is divided into two: first, explaining the reason he can possess them, which is through the dual operation of compassion and wisdom. Later, from “all...” downward reveals the marks of what is possessed. Generosity applies to both compassion and wisdom; patience relates solely to compassion; the rest relate entirely to wisdom. However, regarding the ten marks here, the intention is to make the ten marks distinct within a single thought. In the three types of generosity, etc., whatever one takes up, it can be understood through its intention. In reality and principle, there is nothing that is not possessed; hence, below in the factors of bodhi it says, “all are fulfilled; the former six can be understood, and it only explains the latter four.” Expedient means engaging in phenomena is called countless wisdom, because it is wisdom. Furthermore, it can generate practices and vows such as giving to gather sentient beings, hence it is called expedient means. In vows, by virtue of this wisdom of vows, he can seek the supreme, great pāramitās from the eighth stage upward, to gather and take up those superior practices. Next, in power, because of this wisdom, he is far removed from hindrances such as [hindrances to] giving, and thus is not shaken by them. In wisdom (jñāna), because of this wisdom, he knows as it truly is all the various distinctions of giving and so forth. For the sake of transforming sentient beings, these four marks are all named after their functions, universally completing the former six. There are also specific completions of the former six, etc., all as analyzed in the first assembly. Possessing ten in a single thought, and being so in thought after thought—this was desired to be cultivated at the initial aspiration, and only upon reaching here is it attained. Fourth, within the distinctions of the factors of bodhi there are four marks: the first two gather the wholesome, and the latter two remove faults. 1. Relying on Mahāyāna practice, meaning the self-benefit of the ten pāramitās; this is the great benefit. The concluding text shows that the ten pāramitās encompass both meanings; the treatise takes it as belonging to the latter, skillfully using the sūtra text. 2. The four means of gathering, which rely on teaching and transforming sentient beings. 3. The four upholdings and so on, which rely on the superior purification of the hindrance of afflictions. That is, relying on the four upholdings as dwelling places and using the three liberations as reliance-doors, cultivating the thirty-seven factors [of bodhi], one then attains the purification of the hindrance of afflictions. Supporting one's own station is called “upholding,” which is also called the dwelling place of the four families. The four are: 1. the family of prajñā, which is that which can illuminate; 2. the family of truth, which is that which is illuminated; 3. the family of relinquishing afflictions; 4. the family of the purification of suffering. Due to the first two superior deeds, he is freed from these afflictions and suffering. If explained specifically, the first one is before the path of seeing, and the next three are seeing, cultivation, and no-more-learning. 4. From “in brief...” downward, relying on the purification of the hindrance to the knowable, because nothing is not possessed, he is freed from ignorance as countless as the dust and sand.

41.7

Fourth, from “At that time, Mukticandra...” downward, the distinctions of superiority over the preceding and subsequent stages contains two parts: first, explaining superiority over the preceding six stages; second, from “Why? A bodhisattva from the first...” downward, explaining superiority over the subsequent three stages. “Superior” has the meaning of paramount. The former contains two parts: first, a question. The intention of the question is: “If they were already possessed previously, why is it only spoken of here? If they were not yet possessed previously, how could this be accomplished?” In the subsequent answer there are three: first, the statement; next, the inquiry; later, the explanation. In the explanation there are two: first, specifically revealing the superior marks of this stage—the fulfillment of practice with effort is the fulfillment of its own station; from “attaining entry...” downward is superior progression toward the subsequent. Due to these two meanings, it can surpass the preceding wisdom, which is the verified wisdom of the eighth stage, and sovereign mastery, which is the great functions of the five superknowledges, the ten sovereign masteries, and so on. Second, from “Disciples of the Buddha...” downward universally indicates the marks of fulfillment of all stages. This distantly explains the statement that all ten stages are fulfilled, and closely explains the words that the seventh stage fulfills effort. Therefore the treatise inquires: “How is expedient practice fulfilled on this stage? Expedient means is effort, because it possesses the ten expedient means.” The treatise itself explains: “Among those remaining worldly and supramundane [stages], he further raises superior practice. Therefore, on this seventh stage, raising all buddhadharmas” means that the former three are worldly, the next three are supramundane, and these each mutually have one superior practice. Now, fully raising them within all is why it is called fulfilled: on the first stage, it is possessed in vows; on the second stage, it is possessed in precepts; on the third stage, it is possessed in learning. That it says “vows increase” is because he desires to benefit sentient beings relying on the Tathāgata's wisdom. The rest can be known. “All on the seventh stage”—in the Yogācārabhūmi it says that of the Buddha's virtues, on the seventh stage all are attained, on the eighth stage they are achieved, on the ninth stage they are fully provided, and on the tenth stage they are perfected; having slight remaining hindrances, they are not yet called pure; once freed from them, that is pure bodhi. Second, explaining superiority over the subsequent three stages. In the text there are four parts: 1. the dharma, 2. the metaphor, 3. the correspondence, 4. drawing out discussion based on the treatise. In the first, there is first an inquiry and then an explanation. The intention of the inquiry is: “Why did the former six each have one, and only upon reaching the seventh does it possess all?” The explanation says: “Because accumulating from the first, it is completed here.” This answers the previous inquiry. Because of this, he can then bring the superior practices of the subsequent three stages to completion; this is superiority over the subsequent. Superiority over the preceding is only in terms of being able to enter the eighth stage; superiority over the subsequent causes the effortless practice of the subsequent stages to be accomplished up to the tenth stage, which must rely on accumulating effort to arrive at the effort of effortlessness. In the correspondence, there are defiled practices, corresponding to defiled worlds. However, there are two meanings: 1. the former six; 2. universally the former seven. There are pure practices, corresponding to purely pure realms, which are the subsequent three stages. “Difficult to cross in between” also has two meanings: 1. if the six stages are defiled, then the seventh stage is the in-between. 2. If all seven stages are defiled, then from the seventh to the eighth is called the in-between. “Difficult to cross” is like the Sahā world compared to Sukhāvatī, where the pure and defiled domains are completely severed. Crossing between the former six and the latter three is also like this; one must obtain the great vows and expedient means of this stage to be able to cross it. The pure is reached through this, and the defiled is crossed through this; therefore, this single stage is the most superior and essential. Fourth, in drawing out discussion based on the treatise, there is first a question and then an answer. The intention of the question is: “The preceding and subsequent can be known. But speaking of ‘in between’, to what does it belong?” The intention of the answer explains that it is neither defiled nor pure, yet can also be called both defiled and pure; hence it is called “in between.” Within it there are two: first, universally contrasting the seven stages with the subsequent to show their inferiority, subsuming this seventh as extending to both defilement and purity, so that the former seven stages are all mixed with defilement and purity, not purely defiled practice. Hence the treatise says: “Having been freed from all afflictions since the first stage, it is manifested like this; this stage is called defiled and pure, because it is not defiled practice.” Second, from “Disciples of the Buddha, this seventh...” downward specifically contrasts this stage with the preceding to show its superiority, revealing that this seventh is neither defiled nor pure, thereby completing the meaning of the preceding seventh being the in-between. In the first, within the universal [contrast] there are the dharma, metaphor, and correspondence. In the dharma, first it marks freedom from afflictions and karma, showing that it is pure; next, from “because of dedicating...” downward explains the above meaning of purity, due to two causes; later, from “yet not...” downward shows that through the above two it is the same as the preceding defilement, because it is not retributional practice. Next, in the metaphor, the wheel-turning king compares to the seventh stage, because according to his capacity he relinquishes the path of effort. The Brahmā king compares to the eighth stage, because by retribution he attains the first dhyāna and roams a thousand worlds. However, in the dharma, responding to the question, it only explains the former seven; in the metaphor, it cites the superior to show the inferior, thus also explaining the higher stage; the correspondence text can be known accordingly. Second, specifically explaining that this stage is neither defiled nor pure: first, generally explaining that it completely transcends excessive greed and so forth—because it completely transcends them, it is superior. The preceding aspiration to seek Buddhahood is greed, revulsion toward the world is anger, and grasping emptiness and clinging to phenomena is delusion; arriving here, they are completely transcended. Furthermore, the first stage transcends greed because the pāramitā of generosity is fulfilled; the second and third transcend anger because morality and patience are fulfilled; the third also transcends delusion because of attaining retention of what is heard; the fourth stage transcends pride because the factors of the Path are free from the mark of self; the fifth stage transcends doubt because of understanding the truths; the sixth stage transcends views because of entering prajñā. This stage universally transcends secondary afflictions and so forth because it is constantly in contemplation; hence it says “completely transcends.” That it says “excessive” shows that it is not retributional practice; hence, subtle ones are not yet transcended. Next, from “abiding in this...” downward directly explains comparing with the preceding and looking to the subsequent to show neither. Later, from “Why?” downward explains the meaning of neither. Because he is constantly in contemplation, afflictions do not operate in the present, which surpasses the preceding. Having practice with effort is called the seeking not yet being fulfilled, which is inferior to the subsequent. Effort is itself affliction, because it has activation.

41.8

Fifth, under "Disciple of the Buddha, when a bodhisattva abides in this seventh [ground]..." in the section on its fruit: here the author of the commentary designates this the fruit of dual practice. This fruit in fact extends throughout all the divisions, because dual practice is the practice of correctly abiding, directly giving birth to this fruit. Furthermore, because dual practice encompasses all the divisions as all being dual practice, it is called the fruit of dual practice. The text divides into four fruits: first, purity of action (karma); second, attaining superior samādhis; third, attaining transcendence of grounds; and fourth, attaining superior practice. Master [Hui]yuan says: "The first is the fruit of counteracting those hindrances; the second is the fruit of dual practice; the third is the fruit of superior advancement over the previous grounds, because superior practice progressively increases; and fourth is the fruit that counteracts the delight in non-active practice, because those expedients and the arising of superior practice are brought to fulfillment here." Furthermore, the first is the dual practice of both self-benefiting and other-benefiting practices; the second is the dual practice of calm and insight; the third is the dual practice of compassion and wisdom, and so forth; and the fourth is the dual practice of quiescence and function. Within the first fruit, four further kinds are distinguished: the first is purity of precepts. Within this, it first explains precepts in terms of precepts of intrinsic nature, whereby only the three karmas are purified. Below "All..." it explains precepts in terms of prohibitions and permissions, whereby evil is stopped and good is practiced. Second, below "All worldly..." is purity of worldly wisdom, which explains the functioning of practice. Third, below "This bodhisattva..." explains attaining personal superiority, which explains the essence of practice. The treatise says that the equality of mind and practice is unequaled: this refers to the profound mind and sublime practice as two; the profound mind is practice of realization, which is still the previous ten expedients; sublime practice is practice of teaching, which is also the previous arising of superior practice. These two arise together, hence they are called "equal," unlike in the previous grounds where they arose without interruption [only in alternation]. Fourth, below "various dhyānas..." explains attaining superior power, meaning attaining the power of superior virtues manifest in the dhyānas and so forth. The first three pertain to its own stage, while this one pertains to superior advancement. Within the text there are two parts: first, explaining liberation from obstacles to meditative concentration. The dhyānas and so forth have already been seen at the beginning of the chapter. The treatise says: "Because of practicing the bliss of quiescence"—this explains that samādhi is the dhyāna of dwelling in happiness in the present dharma. Next it speaks of the samāpatti of the absorption of cessation: there are five kinds of samāpattis: first, the four formless [absorptions]; second, the eight bases of mastery; third, the ten totalities; fourth, the absorption of cessation; and fifth, the absorption of non-conception. Bodhisattvas frequently enter the first four in order to transform sentient beings; they do not enter the latter one, because it is not a noble teaching. Here, among the five, the primary intent lies in the absorption of cessation, so the treatise distinguishes it. Below, Vimukticandra also takes occasion from this statement to ask in what station one is able to enter the absorption of cessation. The subsequent part, below "this ground...", on liberation from cognitive obstacles, can be understood.

41.9

Second, below "Disciple of the Buddha, when a bodhisattva abides in this ground, he enters the bodhisattva['s]...", explains the superiority of the samādhis, dividing into two: first, enumerating the ten names individually; and later, below "entering such...", concluding with their many categories. In the first part, the first five benefit oneself, and the latter five benefit others. Again, the first five give rise to understanding, and the latter five bring about practice. Again, the first five dwell in happiness in the present dharma, and the latter five benefit sentient beings. Among the former, the first two know noumenon; the next two know the meaning of teachings; and the last one knows phenomena. The first, called "skillfully discerning and examining," relies on meanings not yet examined, subduing the mind to cause it to examine; the second relies on meanings already examined, reconsidering and re-investigating them, hence the translation of the treatise says "the samādhi of skillful reflection on meaning." The third explains immeasurable meanings relying on a single name, hence it is called "supreme." The fourth explains immeasurable names relying on a single meaning, hence it is called "differentiation." Meaning contains the name, so it is called a "treasury." The fifth relies on comprehensive mastery of all five fields of knowledge, according with phenomenal fact. Among the latter five, the first relies on the tathatā purified of the obstacle of afflictions, viewing the firm root. The Prajñā[pāramitā] says: "Because the dharmadhātu is unmoving, the contemplation of tathatā is firm." The Awakening of Faith says: "The samādhi of tathatā is the basis of all concentrations"; hence it is here called the "root." This one shows depth of practice; the latter four rely on purification from cognitive obstacles to show breadth of practice, in order to remedy four obstacles. The sūtra text leaves the obstacles remedied outside the text. Among the four, the first is the path of aid; the next two are the path of realization; and the last is the path of non-abiding. The first, the superknowledges of wisdom, remedies the obstacle to superior virtues. The superknowledges of wisdom are precisely the superior virtues, and the three below follow this: using wisdom and superknowledges to transform both sharp and dull faculties, causing them to enter the one reality, it is called a "gate." The second remedies the obstacle to unobstructed wisdom, taking the dual illumination of both dharmadhātus of phenomena and noumenon as its activity. The third remedies the obstacle of faintheartedness regarding the profound and supreme Buddha-Dharma: great compassion and superior benefit abiding in nirvāṇa and able to establish great tasks constitute the profound supremacy of the Buddha. The fourth remedies the obstacle to non-abiding practice. The "treasury of various meanings" refers to various roots of goodness; because these goods can produce non-abiding, they are called a "treasury." Cultivating conditioned roots of goodness, one does not abide in nirvāṇa; cultivating unconditioned roots of goodness, one does not abide in saṃsāra. The various roots of goodness are precisely the gate of non-abiding. The subsequent conclusion can be understood.

41.10

Third, below "This bodhisattva, having attained this...", explains the transcendence of grounds. Within this there are three: first, transcendence through skillful cultivation of practice; second, transcendence through vast activity; third, transcendence through superior entry via cultivation of practice. In the first part: the factors transcended are two: first, skillful wisdom; second, deep compassion. The aspects of transcendence are also two: first, transcending the two vehicles below; second, transcending the wisdom-ground above. The wisdom-ground is the effortless wisdom of the eighth ground: because within this ground one dually contemplates calm and insight, one then reaches that place in the flow of the stream of Dharma, naturally flowing in both streams toward the ocean of the Buddha's wisdom. Second, below "Disciple of the Buddha, when a bodhisattva abides in this...", on transcendence through vast activity, contains two parts: first, directly showing the transcendence; and later, below "Vimukticandra...", clarifying the limits of the transcendence. In the first part, it first demonstrates transcendence relative to what is below. The words "signless" refer to the aforementioned delight in non-activity. "Immeasurable remedies" refers to the aforementioned immeasurable counteractions. Entering concentration and leaving signs can also be found in the two vehicles, but not immeasurably; hence this "immeasurable" shows the distinction from the two vehicles. The words "skillfully purified" show transcendence over lower grounds, meaning that the cultivation of expedient practices has been brought to fulfillment. Later, attaining the radiant sign of the forbearance of the unarisen dharmas shows transcendence through entry relative to what is above, because the radiant sign of that forbearance of the unarisen dharmas of the eighth ground manifests, whereas lower grounds have not yet attained it. Second, clarifying the limits of transcendence contains two parts: first, the objection, which is an objection clinging to what preceded as being identical to what follows; second, the answer, which is an answer distinguishing what follows as different from what preceded, containing doctrine, metaphor, and application. In the doctrine, "not by his own power" means due to the manifestation of obstacles. In the metaphor, the royal household is the Tathāgata's household; the queen is attaining the joy of the true Dharma; cultivating both benefits is called the marks of royalty. In the application, the "great Dharma" is the fruit of buddhahood among dharmas. "That which he himself practices" is the superior practice; "the power of wisdom" is expedient wisdom. Within these two, one constantly never emerges from contemplation, hence it is by his own power that he is able to transcend. This is according to the assigned stations, fully explained as in the first ground. The rest of the text can be understood. Third, below "Disciple of the Buddha...", explains transcendence through superior entry via cultivation of practice. This means that not only is it vast and immeasurable as before, but its power and functioning are unfathomable, deeply immeasurable, transcending through superiority. The treatise says that spiritual powers are also immeasurable: "spiritual" has the sense of unfathomable. In the text, the word "profound" means entering far without bottom. "Detached" means that those previous obstacles have been eliminated. "Non-practice" means signless practice: because there is nothing practiced, and because those previous six grounds cannot practice it. "Constantly practicing" means that this is uninterrupted. Attaining these three karmas is the transcendence of deep entry in its own essence. Below "diligently seeking..." is the superior entry tending toward the subsequent. Thus the two vehicles also have activities detached from those signs, yet they are satisfied with little and cannot seek bodhi above; because he seeks, he transcends. Below "Therefore..." concludes the transcendence of dual practice.

41.11

Fourth, below "Vimukticandra...", explains attaining superior practice. Within this there are two: first, attaining the superior practice of quiescence, not abiding while in concentration, which is expedient wisdom; second, below "Disciple of the Buddha, this bodhisattva...", attaining the superiority of instigation, which is giving rise to superior practice. In the first, there is first the question and then the answer. In the answer, it first explains the extent of attaining the Dharma. The sixth ground enters the reality-limit of profound dependent origination, but has not entered it from thought to thought, because there is emergence from contemplation. Later, below "Now abiding...", distinguishes the superior from the inferior, containing doctrine, metaphor, and application. In the doctrine, it first directly explains attaining without realizing; later, below "this bodhisattva...", gives the reason for not realizing: because he has attained expedients, giving rise to function from quiescence, and because he accomplishes inconceivable three karmas, he is able, without rising from the absorption of cessation, to manifest all postures. The metaphor says "skillful power," meaning knowing the rules of navigating a boat and knowing the characteristics of water. According to the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, there is also a metaphor before skillfulness: because expedients are not yet perfected, upon entering the water one is wrecked. The application says "the boat of pāramitās," which is prajñā and so forth. "By the power of vows" is the cause of expedients not abandoning existence. Second, in explaining the arising of superior practice, it also encompasses the practice of non-attachment from above, and below this encompasses the dedication of equally according with all sentient beings. Following the arising of superior practice, the text divides into two: first, reiterating what precedes to indicate what follows: because of attaining the samādhi of the absorption of cessation and not making it realization-wisdom, he accomplishes the subsequent great expedients; later, below "Although demonstrating...", directly shows the superior practice. The sūtra has ten phrases, which the treatise subsumes into eight kinds of mutual counteractions, taking the last three as one. The two practices of the antidote and the remedied occur together and mutually embrace each other: for instance, manifesting saṃsāra is that which is remedied, and constantly abiding in nirvāṇa is the antidote. When the antidote embraces that which is remedied, one is not defiled by saṃsāra. One may also take nirvāṇa as that which is remedied and manifesting saṃsāra as the antidote: when the antidote embraces that which is remedied, one does not realize nirvāṇa. The others follow this pattern. Among the eight, the first is general, hence it speaks of saṃsāra and nirvāṇa. The treatise says: "First, the practice of generating merit, meaning that entering saṃsāra is for the sake of meritorious activities." The Vimalakīrtinirdeśa says: "In the fear of saṃsāra, one should rely on the power of the Tathāgata's merit. If one does not enter the ocean of saṃsāra, one cannot obtain the priceless wish-fulfilling jewel; how could there be merit?" Second, the practice of being a leader embracing others: having demonstrated saṃsāra, one must act as a leader to embrace retinue. Third, the practice of taking up existence by vows: not bound by karma, one dwells in it without defilement. Fourth, the practice of not severing the household: although said to be undefiled, one shows having a wife and children, called not severing the household. Although "not burned," it shows constantly cultivating pure conduct (brahmacarya). This phrase alone possesses expedient wisdom within emptiness and superior practice within existence. The sections above and below should all follow this; it is omitted here for brevity. Fifth, the practice of entry: not only transforming ordinary people, but also turning the two vehicles to enter the Buddha's wisdom. Sixth, the practice of requisites of life: although knowing that the five desires are the Path and encompass the Buddha-Dharma, food and drink sustain the body and sleep sustains the spirit, all according with the five desires and the ten armies, which are the realm of Māra. Seventh, the practice of decline: demonstrating old age, sickness, death, and decline, which are the dharmas of the four Māras and so forth. Not enacting their causes is called transcending the path of Māra. Eighth, the practice of transformation: the first four transform ordinary beings, the next one transforms the lesser [vehicle], and the next two transform Māra. Now, by one's own practice being undefiled, one transforms the delusions of ordinary beings, causing them to cut off their causes. This has three kinds: first, transforming view-attachment: non-Buddhists cling to views, just as the Buddha showed studying under the two ṛṣis to cause them to turn and abandon attachment to views; second, transforming obstacles, just as the Buddha showed learning writing, mathematics, and so forth; third, transforming craving below "all", just as the Buddha dwelt in the royal palace without giving rise to defiling attachment.

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大方廣佛華嚴經疏 — Classical Chinese