大方廣佛華嚴經疏 41.4

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.