大方廣佛華嚴經疏 41.2

41.2

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.