大方廣佛華嚴經疏 57.4

57.4

Third, from "The brāhmaṇa said..." onward, directly revealing the dharmadhātu, which has six parts: 1. revealing the Dharma and exhorting practice; 2. feeling doubt and dread and not accepting it; 3. superior conditions exhorting and guiding; 4. doubts exhausted and repenting one's fault; 5. admonishing, encouraging, and tolerating; 6. practicing and realizing in accordance with the teaching. Now for the first. The mountain of swords cannot be grasped, and the mass of fire cannot be taken hold of; if one can remain unattached, with non-conceptual wisdom ubiquitously entering the four propositions, one stays far from the four slanders and does not get stuck in emptiness or existence—what practice then could fail to be accomplished? The reason he must be made to enter is to shatter his view-bound mind and cause him to understand the bodhisattva's profound and esoteric Dharma. Accordant characteristics are easy to understand, while contrary characteristics are difficult to know. Therefore, here wrong views are demonstrated, King Ananla demonstrates anger, and the maiden Vasumitrā demonstrates desire, revealing that the characteristics of the three poisons all possess the true Dharma. Yet there are five meanings: 1. The characteristic itself is empty, and being empty, it is the path—this does not mean that these three are themselves the Buddhadharma; passages in the various prajñā texts to this effect are not singular. 2. In terms of illusory function gathering sentient beings, they are also not identical [with the Dharma], as the Vimalakīrtinirdeśa says: "Walking in non-paths; first drawing them with the hook of desire, and later causing them to enter the Buddha's wisdom," and so forth. 3. Employing the mind in delusion like worldly folk; this counts as the path in terms of contemplating the mind, yet it is also not identical with the path. 4. Retaining afflictions to moisten life and nourish the bodhisattva path; this is also not identical [with the Dharma], as the Vimalakīrtinirdeśa says: "Without entering the great ocean of saṃsāra, one cannot obtain the jewel of all-knowledge," and so forth. 5. The characteristic itself is the path, which is unlike the previous four because it is inconceivable. The Wuxing jing says: "Sensual desire is itself the path, and anger and delusion are also like this. Within these three dharmas, all Buddha-dharmas are complete." This is also this meaning. Second, from "At that time, the youth Sudhana thought like this..." onward, feeling doubt and dread and not accepting it. He was not begrudging his physical life, but feared losing his conditions for the path. Showing that his wisdom was not yet deep, he thus gave rise to this thought. In the text, he first clarifies that conditions for the path are difficult to possess fully. In this, "leaving all difficulties" means not being born before or after a Buddha, and so forth. "Obtaining freedom from difficulties" means not being born deaf, and so forth. "Endowed with all faculties" refers to faith, vigor, and so forth. Later, from "Could this not be..." onward, he directly suspects Māra's destruction. Third, from "When he had this thought..." onward, superior conditions exhorting and guiding, in which there are thirteen assemblies, each recounting having previously received the benefit of Jayoṣmīya's transformation, thus exhorting him not to doubt. The first assembly is the Brahma gods of the form realm, who are mostly of the first dhyāna. In the text there are three parts: 1. generally exhorting him not to doubt; 2. from "Now this..." onward, revealing his fundamental intent. His wisdom is firm and sharp, like a vajra. Burning the fuel of delusions, it gives rise to the flames of wisdom. Burning while constantly tranquil, it constitutes the light of samādhi. 3. From "Good son..." onward, recounting the benefit they received themselves. The Brahma king was born first, and these other assemblies, thinking of him, were born afterward, so they gave rise to wrong views. Next are the gods of the five desires, and next are the six miscellaneous classes, each having [the words] "there were also" to differentiate them. The thirteenth is the assembly of the various devas of the desire realm; this desire realm is a single class. Those emerging from hell applies in meaning to the six heavens as well as the previous Yāma and the Four Heavenly Kings; those not listed previously are all included within this. Fourth, from "At that time, Sudhana, hearing this..." onward, doubts exhausted and repenting his fault. Fifth, from "Then the brāhmaṇa..." onward, admonishing, encouraging, and tolerating. The doubt above was to distinguish truth from falsehood; this exhortation is to reveal his true virtues. Māra can also manifest exhortations, so why was his doubt eliminated upon hearing it? Because this good friend was directed by the previous friend. Furthermore, the correct teaching within the exhortation is not something Māra could produce, and Sudhana had also attained an eye that transcends Māra. If so, why did he give rise to doubt? To reveal the Dharma. It is like the Buddha's seven exhortations in the eighth bhūmi: even if the Buddha did not exhort him, how could he be allowed to proceed into quiescence? It is also to serve as a model for later generations, causing them to examine carefully. Sixth, from "At that time, Sudhana..." onward, practicing and realizing in accordance with the teaching. In this, there are two parts: first, directly practicing and realizing. Before reaching [the fire], attaining the samādhi of firm abiding: above, not relying on the mountain, and below, not relying on the fire, situated directly in space, reveals that prajñā is free from the two extremes and has nowhere to abide, hence it is called "firm abiding." As for the supernatural power samādhi of tranquil bliss, directly realizing the true essence of prajñā is the naturally pure nirvāṇa, hence it is called "tranquil bliss." Yet its great function is boundless, hence it is called "supernatural power." Touching means directly realizing. Thus the Vimalakīrtinirdeśa states: "Experiencing all touches is like realizing with wisdom." Second, from "Sudhana said..." onward, declaring what he attained himself, revealing that after attaining it he gave rise to speech.