大方廣佛華嚴經疏 41.8

41.8

Fifth, under "Disciple of the Buddha, when a bodhisattva abides in this seventh [ground]..." in the section on its fruit: here the author of the commentary designates this the fruit of dual practice. This fruit in fact extends throughout all the divisions, because dual practice is the practice of correctly abiding, directly giving birth to this fruit. Furthermore, because dual practice encompasses all the divisions as all being dual practice, it is called the fruit of dual practice. The text divides into four fruits: first, purity of action (karma); second, attaining superior samādhis; third, attaining transcendence of grounds; and fourth, attaining superior practice. Master [Hui]yuan says: "The first is the fruit of counteracting those hindrances; the second is the fruit of dual practice; the third is the fruit of superior advancement over the previous grounds, because superior practice progressively increases; and fourth is the fruit that counteracts the delight in non-active practice, because those expedients and the arising of superior practice are brought to fulfillment here." Furthermore, the first is the dual practice of both self-benefiting and other-benefiting practices; the second is the dual practice of calm and insight; the third is the dual practice of compassion and wisdom, and so forth; and the fourth is the dual practice of quiescence and function. Within the first fruit, four further kinds are distinguished: the first is purity of precepts. Within this, it first explains precepts in terms of precepts of intrinsic nature, whereby only the three karmas are purified. Below "All..." it explains precepts in terms of prohibitions and permissions, whereby evil is stopped and good is practiced. Second, below "All worldly..." is purity of worldly wisdom, which explains the functioning of practice. Third, below "This bodhisattva..." explains attaining personal superiority, which explains the essence of practice. The treatise says that the equality of mind and practice is unequaled: this refers to the profound mind and sublime practice as two; the profound mind is practice of realization, which is still the previous ten expedients; sublime practice is practice of teaching, which is also the previous arising of superior practice. These two arise together, hence they are called "equal," unlike in the previous grounds where they arose without interruption [only in alternation]. Fourth, below "various dhyānas..." explains attaining superior power, meaning attaining the power of superior virtues manifest in the dhyānas and so forth. The first three pertain to its own stage, while this one pertains to superior advancement. Within the text there are two parts: first, explaining liberation from obstacles to meditative concentration. The dhyānas and so forth have already been seen at the beginning of the chapter. The treatise says: "Because of practicing the bliss of quiescence"—this explains that samādhi is the dhyāna of dwelling in happiness in the present dharma. Next it speaks of the samāpatti of the absorption of cessation: there are five kinds of samāpattis: first, the four formless [absorptions]; second, the eight bases of mastery; third, the ten totalities; fourth, the absorption of cessation; and fifth, the absorption of non-conception. Bodhisattvas frequently enter the first four in order to transform sentient beings; they do not enter the latter one, because it is not a noble teaching. Here, among the five, the primary intent lies in the absorption of cessation, so the treatise distinguishes it. Below, Vimukticandra also takes occasion from this statement to ask in what station one is able to enter the absorption of cessation. The subsequent part, below "this ground...", on liberation from cognitive obstacles, can be understood.