大方廣佛華嚴經疏 53.5

53.5

Under the third [heading], the three sections beginning with "bringing forth the Buddhadharmas" explain the antidotes and the increase of cultivation. This is divided into two parts: first, two sections explain the increase of cultivation; then, one section explains the antidotes of cultivation. Now, the first also has two parts: this section directly explains the increase; the subsequent section reveals the establishment of supreme designations. Now, concerning the first: bringing forth from conditions has the meaning of increase, just as exhalation increases in abundance. Among the ten: the first two follow beings and believe in the Dharma; the next two ensure vows and wisdom are not in vain; the next two concern vastness and extent of time and place; the next two are uninterrupted and all-pervading; the latter two involve supreme practice gathering sentient beings. Second, the titles of great persons establish supreme designations; because virtuous practices increase within, fine names are established without. Among the ten: the first four establish designations according to the object; the fifth and sixth take designations in terms of the essence itself—all the above pertain to self-benefit; the seventh and eighth pertain to benefiting others; the ninth universally reveals supremacy, possessing both benefits—all the above are causal designations of one's own level; the last one is the fruit of superior progress, designations [above] all being provisional names according to virtues. Fascicle 46 of the *Yogācārabhūmi* explains sixteen kinds of provisional names of a bodhisattva according to virtue, the first named "bodhisattva" and the sixteenth named "dharmabhāṇaka." The eighth fascicle of the *Prakaraṇāryavācā* and the twelfth of the *Sūtrālaṃkāra* both concur with this explanation. Furthermore, the *Śreṣṭhiputra-paripṛcchā-sūtra* establishes designations through five meanings, which are not brought together here for fear of prolixity. Second, the ten kinds of paths explain the antidotes of cultivation. The *Daśabhūmika-sūtra* provisionally clarifies the thirty-seven factors of awakening according to the stages; here, in accordance with the actual stages, the enumeration is increased to reveal ten, all serving as antidotes and all being the noble path. Among the ten: the first two and the last one are uncommon in both name and meaning; three paths are common in both name and meaning; from the fourth to the ninth path, the names are shared with the Hīnayāna, but the meaning belongs solely to the actual teaching. The first three are understandable. What is meant by the meaning belonging solely to the actual teaching is that the fourth practice says, "Skillful pariṇāmanā, because there is no resting." Among the five faculties, the faculty of concentration knows the entry into and exit from samādhi; the sixth, the divine eye, sees dying here and being born there; the seventh, the six recollections become seven by adding recollection of sentient beings out of great compassion, which also expands upon the recollection factor of awakening among the seven factors of awakening. The rest can be understood by analogy with this. (8) Right intention conforms with all-knowledge. (9) The sequential attainments all practice quiescence and functioning in tandem. The first dhyāna abandons desire, malice, and harmfulness, yet adapts to transform sentient beings, and also uses words of desire and so forth; hence it says "all vocal actions." Although the second dhyāna lacks coarse and subtle thought (vitarka-vicāra), it does not destroy pure awareness as a cause for speaking. The third dhyāna abandons joy, yet gives rise to the joy of the Dharma. The fourth dhyāna abandons pleasure, yet experiences the pleasure of the path of liberation. From "This does not..." onwards, it clarifies the four formless attainments, simply revealing their supremacy in general marks. From "Although abiding in cessation..." onwards is the attainment of cessation (nirodha-samāpatti). Although this attainment completely extinguishes all non-constant mental factors and mental concomitants, and extinguishes a portion of constant defilements, it is preceded by revulsion toward ideation and feeling, and is therefore named the attainment of the cessation of ideation and feeling; for the stage of neither ideation nor non-ideation still contains subtle ideation, which is neutral feeling. Here, the actual teaching explains that the very nature of feeling and so forth is extinguished, and thus it does not halt bodhisattva practices. Hence the Seventh Stage says that from moment to moment one is able to enter, and also from moment to moment to arise, and so forth. The rest is distinguished as in the Third and Seventh Stages. Among the ten powers, under the sixth, "all-pervading..." is the wisdom of the paths leading to all destinations; the eighth is the divine eye; the ninth is recollection of past abodes. Now, all three times are fully known, not to mention past abodes. The rest is distinguished as in the first assembly.