大方廣佛華嚴經疏 53.17

53.17

Third, the ten gates from "there are ten māras" onwards explain the practice of departing from obstructions. This has two parts: the first five gates explain the accomplishment of practice by departing from obstructions; the latter five gates explain the empowerment of departing from obstructions. The former is divided into three: the first two gates explain the essence of the obstructions to be departed from; the next one gate explains the expedients for departing from obstructions; the latter two gates reveal the accomplishment of practice through seeing the Buddha. In the former, first the essence of the māras is revealed, and next the causes of māra are analyzed. First, as for the ten māras: they are called māras because they are able to obstruct the path. (1) The māra of the aggregates: the body is a vessel of the path, and its essence is identical with the Buddha; how could it be a māra? The name "māra of the aggregates" arises particularly due to grasping and attachment; the nine below are likewise. All are explained as constituting the meaning of māra by the subsequent clauses; from this it is known that distinguishing the myriad phenomena with the mind is entirely [the work of] māra, not merely these ten. Therefore, bodhi, Dharma, and wisdom are adduced to contrast the superior with the inferior: if one does not make distinctions with the mind, everything is the Buddha; how could one abandon the māra-realm to seek the Buddha-realm? However, the four māras are explained directly in terms of their essence, whereas the ten māras are mostly explained in terms of clinging and grasping. Ten signifies inexhaustibility, and hence is different from four. If one wishes to subsume them: apart from the three that are the same, all are subsumed under defilement. The Dharma is what is realized; wisdom is that which realizes; the tacit fusion of that which is realized and that which realizes is therefore named bodhi. If one does not abandon the view that discriminates bodhi, that itself is māra. The rest of the text is self-evident. Second, as for the ten māra-karmas: engaging in these ten matters can both corrupt the good and invite heavenly māras, hence they are its karma. Among the ten: (1) Due to forgetting the root of practice, the good that is cultivated is caused to bring about the fruit of saṃsāra and does not reach bodhi; hence it is its karma. (2) Because of lack of equality regarding the hindrances and perfections: in this, the first two hindrances are practiced together with the perfections; the latter four abhor and reject persons who have hindrances—the text merely reflects and condenses this. For the true path is neither giving nor stinginess, neither keeping the precepts nor violating them, neither patience nor anger, neither vigor nor indolence, neither dhyāna-concentration nor distraction, neither wisdom nor foolishness. If one abhors another's lack of patience, how can the perfection of patience be achieved? The others should be understood by analogy to this. Furthermore, compassion transforms evil; how much more so since evil is a resource for good—not to cherish its resource is a great delusion. The remaining eight are easy to understand. Yet observing this text, it is difficult to avoid māra-karma; may later students examine this and reflect on themselves. Second, renouncing māra-karma: that is, the expedients for departing from obstructions. Remedying them in opposition to the obstructions, it is called renunciation. Now, these ten clauses directly oppose the preceding ones, yet they are abbreviated and not in consecutive order. (1) opposes the fifth; (2) opposes the second; (3) opposes the seventh; (4) opposes the first; (5) opposes the fourth; (6) opposes the eighth; (7) opposes the third; (8) opposes the ninth, because of rescuing and protecting them; (9) opposes the tenth, because if one receives the Buddha's empowerment, hindrances and evils cease; (10) opposes the sixth, for how could one with the same root of goodness seek evil? However, it also intends to show that any single good generally opposes the previous ten, or that multiple goods together oppose a preceding single one, in order to prevent fixed clinging; therefore, they are not in sequential order. Third, the two gates that reveal the accomplishment of practice through seeing the Buddha: because obstructions are departed from, the fruit manifests and practice is accomplished. Herein, first one sees the Buddha, and afterwards practice is accomplished. Now first: this is the manifestation of the fruit. What is seen here refers to the previous ten Buddhas, and is also the ten bodies of the eighth stage. The ten bodies and these differ slightly in name, as reconciled earlier. However, the seeing explained here is in each case seeing in accord with that Buddha. As in the statement "without attachment": this inherently belongs to sambodhi, and does not mean that the bodhisattva is unattached to it. If the bodhisattva were unattached to this one, should he be attached to the nine below? From this it is known that all are explained in terms of the object seen; nor is seeing to be understood half in terms of the object seen and half in terms of the subject that sees. (1) "Without attachment": because of resting peacefully in the world, he is not attached to nirvāṇa; because of attaining sambodhi, he is not attached to saṃsāra; mounting the non-abiding path, he manifests the realization of sambodhi, and hence is called "without attachment." Seeing in accord with this is seeing sambodhi. The others are all on this model. Furthermore, there is no heterodox wisdom that is not departed from, hence called "without attachment"; there is no correct virtue that is not perfected, hence called "sambodhi"—thus "seeing the Buddha" is reflected and condensed. This is the general clause; the nine below are all specific meanings of this. (2) Arising from vows: hence the text above says that due to the Buddha's vow-power, there is nothing that does not appear; furthermore, by mounting these vows he can give rise to all virtues. (3) Retribution: that is, bodily karma adorned with the major marks and minor characteristics, which is the cause of the myriad practices, with deep faith as the foremost; hence it is called "seeing with deep faith." Thus Sudhana says below, "All Buddhas arise from the mind of faith," and it is also able to cause those who see to believe. (4) In accordance with sentient beings, sustaining the relics and so forth. Furthermore, in accordance with sentient beings, he maintains the Buddha-Dharma throughout the three times with his complete sound. (5) Nirvāṇa: this is the transformation body; because the transformation body manifests extinction, it is called nirvāṇa. "Seeing through profound entry": because he profoundly enters nirvāṇa, he can manifest extinction; because he profoundly enters saṃsāra, the manifestation of extinction is not real. (6) The dharmakāya: because it fills the dharmadhātu, for the dharmadhātu is the Buddha's essence. (7) Serenely and peacefully abiding in the true nature of representation-only, which is the Buddha's mind. (8) Tranquil and without reliance, the path of mind and speech severed; this is the meaning of samādhi. Encountering anything, it is so; therefore, samādhis are immeasurable. (9) Wisdom of equality: because it clearly understands the fundamental nature, for the true nature of fundamental awakening is inherently clear. (10) Accordance with one's own and others' intentions: because there is no body that is not assumed. Relying on the above ten seeings, one truly sees the Buddha. Having known that the ten Buddhas are completely interfused in the general and specific six marks, the ten seeings are likewise unobstructed. Furthermore, these ten kinds are subsumed under five pairs: (i) the pair of that which is produced and that which produces; (ii) the pair of primary retribution and sustaining; (iii) the pair of true permanence and omnipresence; (iv) the pair of internal abiding and external tranquility; (v) the pair of profound essence and vast function. Contemplate this according to the text. The above ten Buddhas and ten bodies form pairs analogous to this. Furthermore, each of these ten seeings has ten kinds, all as in chapters such as "Inconceivable Dharmas." Second, there are ten kinds of Buddha-karma: this is the accomplishment of practice. The essence of the Buddha was seen previously; now the Buddha's causes are distinguished. Moreover, because the practices accord with the Buddha's practices, they are called Buddha-karma, for the Buddha takes benefiting sentient beings as his task. Among the ten, the first is general and the rest are specific. Furthermore, the general and specific combine into five pairs: (i) the pair of awakening-guiding and dream-transforming; (ii) the pair of resolving entanglements and purifying precepts. Committing transgressions against precepts causes doubt and remorse, which constitutes that entanglement; causing them to repent and eradicate it is called "deliverance." There are many kinds of precepts, and deliverances are also manifold; speaking of their general characteristics, they do not exceed two kinds: phenomena and noumenon. According to the gravity in phenomena, repentance and eradication are made category by category; in noumenon, contemplating the emptiness of nature is the true adherence to the Vinaya. If both are possessed, there is no sin from which one is not delivered. Furthermore, as Yogācārabhūmi fascicle ninety-nine states, there are five wicked acts that are entanglements of remorse: (a) conceiving such thought that one will definitely blame oneself afterwards; (b) the devas' rebuke; (c) the Great Master's and fellow practitioners' rebuke; (d) evil fame spreading; (e) at death, falling into evil destinies. There are also five marks that can eliminate these wicked acts: that the Buddha permits restoration to purity; that through lack of awareness and so forth, it has already been destroyed by me; that the intention not to violate in the future has already arisen in me; that I have already repented before fellow practitioners of pure conduct; and that the Buddha declared repentance and eradication to be excellent, for the continuation of wicked acts constitutes a hindrance. The rest is detailed as in Vimalakīrtinirdeśa chapter one and the chapter on the "Secondary Characteristics." (iii) The pair of manifesting marks and preaching the Dharma: in manifesting marks, because the Tathāgata's marks are born from the six perfections, they eliminate the six hindrances; seeing this excellence, one does not desire the two vehicles; observing the roots of goodness of loving-kindness, one decisively knows the revered supremacy; when the mind abides in the Buddha's realm, [other realms] spontaneously lose their majesty, and hence there is no harm and so forth. (iv) The pair of subduing māras and protecting the lesser. (v) The pair of compassionate gathering and dual practice. In dual practice, there are eleven clauses: the first clause generally explains the uncreated four noble truths. As for "without alarm or fear": since deluded afflictions were originally non-existent and now exist, one might be alarmed; since deluded suffering torments body and mind, one might be afraid; now, understanding that all are fundamentally tranquil, which is identical with the principle of cessation, one is without alarm or fear. Although one understands fundamental tranquility, cultivating merit and wisdom serves as the path that counteracts. In the distinct explanation of the other eleven clauses: the first pertains to suffering, the next one pertains to accumulation, the next eight pertain to the path, and the last one pertains to cessation; the text can all be understood.