大方廣佛華嚴經疏 41.6

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.