大方廣佛華嚴經疏 41.7

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.