大方廣佛華嚴經疏 52.11

52.11

Sixth, the two gates beginning with the "ten kinds of clarities" explain the practice within the station of good manifestation. This gate directly reveals the essence of practice, which is prajñā, and is thus called the clarity of wisdom; the subsequent gate explains separation from intellectual hindrances, and is thus termed liberation. First, as for this [first gate]: yet these are all wisdoms of non-obstruction between the provisional and the real, and are therefore called skillful; they are not like the ten perfections which are treated purely in terms of the fundamental, but are divided into five practices according to their prevailing aspects. Among the ten, the first seven single out one wisdom, while the latter three are dual practices. Among the former, the first three pertain to those who are transformed; the next three pertain to the transformer—in each case, the first is phenomena, the next noumenon, and the last is identifying phenomena to return to noumenon; the seventh is being free from conceptions of subject and object, converging back into prajñā. Because conceptual thought and observation are eliminated and objects are not grasped, this serves as skillfulness in entering noumenon. Among the latter three dual practices, the eighth explains the skillful clarity of wisdom of preaching without preaching and attaining without attaining: that is, the illumination of quiescence via a double negation, which can differentiate while remaining beyond words. Illuminating phenomena involves preaching; negating marks dispels marks, and negating non-existence dispels non-existence; one nature dispels multiplicity, and no-nature dispels existence—thus nature and marks are both quiescent. Under "abiding in", attaining without attaining means that the essence of the dharmadhātu is genuinely without anything to attain; illuminating this dharmadhātu is termed attaining buddhahood. The ninth explains the clarity of wisdom that gives rise to birth while being unarisen. In the text there are three parts: first, the direct explanation; second, the inquiry and explanation below "Why is this?"; third, the concluding designation below "This is called". First, this explains condition-less conditioning, simultaneously revealing transformation-less transformation. In this there are two parts: first, explaining condition-less, meaning that the true mind of sentient beings accords with noumenon and is unobtainable; if there are no conditions, there is no one to transform. Below "and knowing", it explains that the true mind accords with conditions without destroying pratītyasamutpāda, and thus there is also someone to transform. In this there are two: first, knowing those who are transformed; second, concluding the dual practice. In the former, the text has three sections: first, eight clauses separately knowing the marks of conditions: "causes" refers to avidya and so on; "conditions" refers to karmic actions; "phenomena" refers to consciousness, name-and-form, and so on; "objects" refers to contact, feeling, and the objective realms of dust; "action" refers to present craving and grasping; "having birth" refers to the branch of birth; "cessation" refers to aging and death. Knowing "conventional talk" is altogether following worldly convention, because conditioned arising is not separate from the three periods of time. Second, the twelve clauses and six pairs below "knowing delusion" comprehensively know defilement, purity, delusion, and awakening. Delusion regarding noumenon results in inverted confusion and mixed defilement; awakening is the reverse of this. In following worldly convention, both are obtainable; in the paramārtha-satya, both are unobtainable. Obtainable and unobtainable pertain to noumenon; grasping and non-grasping pertain to wisdom. Third, below "knowing abiding", it explains knowing the mind's actions. "Abiding" refers to original nature; "moving" refers to adventitious defilements. Following adventitious defilements, one departs and does not return; seeing original nature, one returns to the source and recovers the origin. Both returning and departing are the stirring of mind; when both returning and abiding are forgotten, there is quiescence and no arising. When it arises, all wholesome qualities are lost and destroyed; when it does not arise, there is escape from the covers and entanglements, touching objects with quiescent knowledge—this is maturation. The above applies to both others and oneself; later it additionally includes knowing spiritual faculties. Pertaining to one's own sense faculties, it means the six sense faculties are not drawn by objects, which is taming. Later, within the conclusion of dual practice below "according to their", it means that wisdom accords with flexible transformation without losing practice-less practice. In the second part, the inquiry and explanation: the reason it is so is that it is generating the mind for the sake of beings. The concluding designation is understandable. Tenth, the clarity of wisdom of equal transformation has three parts: first, explaining that the real does not obstruct the provisional; second, below "knowing various", the provisional does not obstruct the real; third, below "in samsara", the concluding designation—all can be understood. Second, the ten kinds of liberations: because they liberate from the two hindrances. In Sanskrit it is called vimukti, translated here as liberation, which differs from before. Among the ten, the first four liberate from the three hindrances of ordinary beings, taking prevailing grasping as their activity; the latter six liberate from intellectual hindrances. The first selects out the inferior, while the rest all manifest the superior.