大方廣佛華嚴經疏 53.11

53.11

Tenth, the thirteen gates from the "ten kinds of heads" on down explain the practices of the tenth stage. Because the virtues of the tenth stage are complete, they are explained by borrowing the activities and functions of the six sense-faculties and the four deportments. They are tentatively divided into three: first, one that generally indicates the head of virtues; next, six on the superior virtues of the six sense-faculties; and finally, six on the four deportments establishing rules. Now first, because one resides in the rank of receiving the consecration (abhiṣeka), one's head surpasses all the noble ones. Among the ten, the first three are heads of fruition; the next three are indicated by causes and explained by fruitions; the last four directly explain heads of practice. Second, the six gates from "ten eyes" on down explain the six sense-faculties, which are divided into six: First, explaining the ten eyes means that in the division of the great exhaustion one knows and sees all dharmas as they truly are. Among the ten, the names of the first five are the same as in the various teachings, but their essence and function are different from those of the various schools, where the physical eye sees form within obstacles. The thirty-seventh [fascicle] of the Zhilun says that the physical eye sees what is near and not what is far, sees what is in front and not what is behind, etc.; only the divine eye sees what is far, etc., yet it still has limits. Here the physical eye sees all forms, already surpassing those two eyes. The forty-fourth [fascicle] itself points out, saying: "The Inconceivable Sūtra says it should see far," which is not stated here. However, the divine eye is a provisional composite and does not see the true mark; here, stating that it sees minds, it is seemingly identical to that, yet because mind pervades nature and marks, it is also not identical. Here the wisdom eye resembles their dharma eye, and here the dharma eye resembles their wisdom eye. The reason they are inverted is that their wisdom eye cannot see sentient beings: when the identity and difference are completely extinguished, it cannot deliver sentient beings. Here, revealing the real surpassing the expedient, it is stated to have this capability by reversing this. Their dharma eye, although it knows dharmas, cannot comprehensively know the expedient paths of sentient beings; here, reversing this, it clearly knows everything, the intention being to differ from the expedient teachings, nothing more. Their Buddha eye is so subtle that there is nothing it does not know; here, raising the superior illustrates the inferior, and furthermore, there is nothing the ten powers do not cover. Among the latter five, the eye of wisdom sees phenomena: that is, from the dharma eye emerges the eye of radiance, which pervades the body with the light of wisdom, its meaning combining both dharma and wisdom. As for the eye of leaving birth and death: nirvāṇa cannot be seen; only by transcending seeing does one see it, because one sees complete quiescence. As for the unobstructed eye: because it generally sees that all realms of the eyes are without impediment, this is a single eye possessing many. In order not to destroy the marks, the ten eyes must be listed. The eye of omniscience is just the universal eye: not only does it see the layers upon layers of the dharmadhātu, but the dharmadhātu is itself the eye; because it is the universal gate, we know that the ten eyes take nothing other than the unobstructed dharmadhātu as their essence. If we distinguish the sequence: with the physical eye one sees sentient beings undergoing suffering; next, with the divine eye one completely knows their minds; next, one distinctly knows their faculties and objects; next, one leads them into suchness; next, one causes them to attain the Buddha's powers; next, one sees by following the light; next, one returns together to quiescence; and finally, one is equal to the dharmadhātu. The rest is as in the separate chapter. Second, the ten ears: because the six faculties, such as the eyes, attain unsurpassable liberation and supernormal powers, seeing, hearing, smelling, touching, and so forth are all sovereign, so they are generally distinguished in terms of practice. This gate is also, in the division on explaining names, hearing and retaining the great Dharma rain of the Tathāgata. The first two leave compliance and defiance; the next two discard the small and aspire to the great; the next two pity suffering and loathe pleasure; the next two fulfill the fruit and round out the cause; the last two comprehend the conventional as identical to the real, with compassion and wisdom functioning together. Third, there are the ten noses, because they smell the fragrances of practice. Within this, the first four smell the essence of fragrance. In the Kośa there are four, collectively called fragrance: 1. good fragrance, meaning aloeswood, sandalwood, etc.; 2. bad fragrance, meaning onions, leeks, etc.; 3. harmonious fragrance; 4. non-harmonious fragrance. That which enhances the support of the body in the former two is called harmonious fragrance; that which impairs the support of the body is called non-harmonious fragrance; hence they do not depart from good and bad. Here both are smelled; smelling the upper two, they have no separate essence. Neither fragrant nor foul contrasts with the former to make three, meaning things like firewood and charcoal. The next three smell fragrances expressing function. In the Yogācāra and elsewhere, since the upper two realms lack the two consciousnesses of nose and tongue, they also lack the two dust-objects of fragrance and taste, speaking of their absence of coarseness. Here, smelling the fragrance of the Summit of Existence shows that it smells the subtle, by the power of the bodhisattva. Furthermore, the term "Summit of Existence" is in other places mostly explained as the Ultimate of Form (Akaniṣṭha); according to the Jin translation of the sūtra where one smells the fragrance of the sphere of neither-perception-nor-non-perception, the term "Summit of Existence" also refers to the summit of the three existences: since there is the form resulting from supernormal powers, there is also the fragrance resulting from supernormal powers. The last three smell supramundane persons and dharmas. Fourth, there are the ten tongues, because they expound the flavor of the Dharma. The lower three are to complete the six faculties, not to reveal the three karmas, because the three karmas were already present before. Among the ten, the first five reveal virtues in terms of eloquence; the last five are in terms of function. The tenth subdues the four māras: "māra" is the devaputra-māra; "birth" is the skandha-māra. Fifth, there are the ten bodies, because the body is accomplished in accordance with practices. Sixth, there are the ten minds: the first is general, the remaining nine are specific; the text is in all cases easy to understand. Third, the six gates explain the practices of motion and rest in the four deportments. 1. Walking: moving and traveling in dharmas. Within this, "causing to turn back" means turning contaminated concentration back into uncontaminated. "Not severing birth and death": if severed, it is not true nirvāṇa. The rest is easy to understand. 2. The ten kinds of standing: resting and ceasing distraction and motion. The first seven are abiding in one's own stage; the last three are abiding in superior progression. 3. Sitting: resting peacefully for a long time. The first four are worldly sitting to gather beings; the last six are dharma sitting to accomplish virtues. 4. The ten layings down: relinquishing body and mind, tallying with the dharma-essence. Among the ten, the first three reveal concentration: 1. preparatory application to regulate body and mind, 2. practice and cultivation, 3. attaining concentration; the remaining seven are the benefits of concentration, also combining other goods. However, these ten items each share one meaning of lying down: the first three and last two are easy to understand; the fourth is lying down alone; the fifth is leaving the posture of a corpse; the sixth is leaving reliance [on anything]; the seventh is contemplating the mark of brightness and mutually alerting; the eighth is lying on the right side. 5. Dwelling places: because wisdom has a place to roost and rest. The preceding explained that which can dwell; this distinguishes where one dwells. The ten phrases are easy to understand. 6. Spheres of operation: the preceding distinguished what can act; this explains where one acts. Within this, the first four are self-practice: 1. relying on the four smṛtyupasthānas; upon Ānanda's four questions, the Buddha had him rely on them to abide. Now it distinguishes relying on them to practice; the rest can be thought out and inferred accordingly. The practices of the ten stages are completed.