大方廣佛華嚴經疏 41.11

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.