大方廣佛華嚴經疏 52.8

52.8

Fourth, from "generating a mind free of doubt" downward, there are two sections that clarify the practice within the station of unbending fortitude. Therein, this section, because of having no fear regarding difficulties earlier, maintains resolute determination without doubt toward the ten deeds, which is the practice of donning the armor of vigor; the latter section is the practice of gathering wholesome qualities, with benefit and joy pervading both sections. Now in the first ten: 1. gathering sentient beings through the ten pāramitās; 2. attending upon and making offerings to the Buddhas; 3. adorning the lands with radiance; 4. maturing [beings] over a long period; 5. possessing omniscience; 6. becoming a bright lamp for the world; 7. expounding the Dharma to awaken others; 8. eradicating obstacles and attaining Buddhahood; 9. transcending delusions and realizing self-awakening; 10. definitively accomplishing bodhi. To make vows and commitments regarding these ten matters is called donning armor. Second, the ten kinds of the inconceivable are the gathered wholesome qualities: because of resolute determination without doubt, what is done is difficult to fathom. Among the ten, the first three are solely in terms of kuśala-mūla: vows and wisdom according with nature are called inconceivable. The remaining seven are inconceivable because the provisional and the real operate concurrently. Therein, the first four are in terms of practice, and the latter three are in terms of wisdom; wisdom concerns internal clarity, while practice relates to external marks. Among the former: 4. traversing existence while remaining purely of the single path; 5. awakening to emptiness while ten thousand practices surge forth; 6. cultivating causes while the fruit of the eight marks is accomplished; 7. manifesting the fruit while not abandoning the great function—all are difficult to conceive. Among the latter three: 8. the two truths are mutually identical; 9. the three matters are fused yet not fused; 10. the provisional and the real are identical yet not identical. In the eighth, there are ten phrases forming five pairs: 1. object; 2. mind; 3. pervading all; 4. in terms of arising through cultivation; 5. namely names and words. They are also the five dharmas: 1. marks; 2. false discrimination; 3. tathatā; 4. correct wisdom; 5. names. However, each has two meanings: first, directly according to the substance of dharmas: signlessness is the real, and marks are the conventional; they are constantly identical to each other, and the following four follow this example. Second, in terms of delusion and awakening, the five pairs are broadly similar with minor differences: 1. being deluded about tathatā's signlessness forms marks; awakening to marks as signless is tathatā. 2. Being deluded about correct wisdom's non-discrimination forms false discriminative thoughts; awakening to false discrimination is correct wisdom's non-discrimination. 3. Comprehending that tathatā is non-existent is the truly existing tathatā; if one clings to tathatā as existing, it is not the existing of tathatā. 4. If wisdom is without activity, it is active correct wisdom; if it has activity, it is not active correct wisdom. 5. Knowing that names cannot be spoken is truly speaking names; asserting that names can be spoken is not speaking names. In the ninth, it first fuses the three matters, and subsequently, from "nor do they" downward, reveals the transcendence of the mark of fusion, called "not fused." The three matters are mind, Buddha, and sentient beings, which are completely without differentiation, as in the verses of Jñānagupta. In the tenth, there are three phrases: first, it clarifies exhausting yet not exhausting, which clarifies essence and function in terms of the moment of severance; second, non-existence yet not non-existent, which clarifies essence and function by contrasting dharmatā with severance. Although the two phrases differ, both are the concurrent operation of the provisional and the real. Third, from "although knowing the Buddha-dharma" downward, it clarifies identical yet not identical. Therein, it first explains directly, and subsequently, from "all dharmas" downward, explains and completes the above meaning. Because they completely enter the dharmadhātu, they are spoken of as mutually identical; because there is nothing entered, one should not differentiate the Buddha-dharma and so forth in the world. This means that because a given dharma is inherently empty, it is called mutually identical; it is not that the Buddha-dharma is obtainable within the worldly. Below, it explains again: knowing that all dharmas are entirely non-dual, one cannot seek each within the other; because there is no transformation or change, worldly dharmas also do not become those Buddha-dharmas. Ponder this.