大方廣佛華嚴經疏 43.4

43.4

Second is the section of the main exposition. It first explains the practices of the ground, where the text has four parts: 1. the consummation of the dharmabhāṇaka's skillful means, meaning that on this ground one can generate eloquence to expound the Dharma, hence it is called the ground of the dharmabhāṇaka, and because one establishes the name 'skillful means' for the practices leading toward the ground; 2. the consummation of wisdom, because one is endowed with the wisdom that can know phenomena; 3. the consummation of the practice of entering, because one comprehends the mental activities of the vessels who are to be transformed; 4. the consummation of expounding, because one accords with capacities to bestow [the teaching] correctly. Among these four, the first is the entering mind, and the rest are all the abiding mind. They also subsume the three stations, as will be understood below. However, on the eighth ground, one only purifies the Buddha lands and teaches and transforms sentient beings; on this ground, through the power of eloquence, one teaches and transforms sentient beings to consummate all marks, because one is able to teach and transform. 'All marks' means being endowed with the above four parts. Within the first part there are three: first, it recaps the preceding and introduces what follows, because previously one attained the wisdom of the two truths and so forth; next, from 'desiring further' downward, it directly shows the skillful means; third, from 'attaining entry' downward, it concludes the practices and enters the ground. Within the direct demonstration, the text has ten phrases, which do not deviate from the two benefits. The treatise says: 'Showing them through [groups of] one, one, five, and three phrases: the first phrase benefits others, and the next phrase benefits oneself, hence it says "one, one." The next five benefit others, and the last three benefit oneself, hence it says "five, three."' The word 'showing' applies to the above four sections. The first phrase is based on having the notion of liberation regarding formlessness, and for the sake of transforming sentient beings to benefit others, transforming them to cause them to attain Mahāparinirvāṇa; hence it says 'progressively superior.' The treatise master considered that the bodhisattva does not seek personal cessation, and therefore made this explanation. However, since the sūtra already says 'further seeking quiescent cessation,' what is the harm in seeking it for oneself? Because the seventh, eighth, and ninth grounds equally attain non-arising: on the eighth ground one attains forbearance, quiescent cessation appears before one, and one gives rise to cultivation based on admonition; here, seeking the superior grade is called 'progressively superior,' because functioning is itself quiescence, genuine liberation. If one accords with this meaning, the first two are personal benefit; it is also acceptable that all ten phrases apply to both benefits, without error in principle. For now we rely on the treatise's interpretation. 2. Based on having not yet attained ultimate personal benefit, one further cultivates the Tathāgata's wisdom. 3. Based on bodhisattvas whose faculties are mature, one transforms them into the Tathāgata's secrets, through the transforming benefit of the three secrets. 4. Based on sentient beings who practice with wrong mindfulness, one causes them to contemplate inconceivable wisdom so that they attain right mindfulness, meaning that by contemplating non-mindfulness they see the nature of wisdom. 5. Based on sentient beings who do not yet know the Dharma, one turns the wheel of Dharma to cause them to know it, because the gates of tranquil dhāraṇī and samādhi are what the expounding of the Dharma relies upon. 6. Based on sentient beings who take false refuge, one is endowed with vast supernormal powers to cause them to enter the true Dharma. 7. Based on sentient beings who have faith in rebirth in the heavens, one causes them to enter the Buddha's pure lands in different worlds. Among the above five: one lacks realization, two lack practice, and three lack understanding. Next, under 'two lack faith' down through the three of personal benefit: 8. entering is based on sambodhi, internally realizing the virtue of wisdom, hence one cultivates the powers and so forth; 9. is based on the benefactor virtue of externally transforming through turning the wheel of Dharma; 10. is based on the virtue of abandonment of non-abiding nirvāṇa.