大方廣佛華嚴經疏 58.11

58.11

Third, from 'The night goddess answered' downward, praising and conferring the Dharma: first praising, then conferring. In the conferring, there are two parts: first prose, and then verses. In the prose, there are three: 1. Directly conferring the Dharma door; 2. Humbly deprecating herself and deferring to the superior; 3. Pointing out the subsequent friend. In the first, there are two: first, generally answering what was asked; second, individually indicating her own Dharma. Now for the first, there are indication, inquiry, explanation, and conclusion. In the explanation, there are ten clauses: the first is general, and the rest are specific. Among the specific: the third is the light of the Dharma of wisdom, the fourth is emitting light to benefit, and the fifth is the constant light flaring up into flames; the rest can be understood. Second, from 'Good man, I have attained' downward, individually indicating her own Dharma. Within this are two: first, indicating its name and essence, meaning that according with noumenon without attachment is 'tranquil' (śamatha); the paired operation of calming and insight is 'dhyāna'; dwelling happily in the correct Dharma is 'bliss'; and boundless great function is 'universal walking.' Next, from 'Universally seeing the three periods of time' downward, extensively revealing its karmic functions, within which are four: first, explaining dhyāna that grasps reality as it is, which is identical to the Tathāgata's pure dhyāna, namely the karmic function of tranquility; next, dhyāna of dwelling happily in the present phenomena, namely the karmic function of concentration (samādhi); third, explaining dhyāna that generates merit; fourth, dhyāna of benefiting sentient beings; these two are the karmic functions of universal walking. Now for the first, in the text are indication, inquiry, and explanation. The indication takes seeing the Buddha without attachment as tranquility. The explanation says that the reason for being without attachment is fully comprehending the Tathāgata's essential nature. The text has ten negations, broadly identical to the eight negations of the Madhyamakaśāstra: not going, not coming, not arising, and not ceasing are four; 'neither real nor unreal' is not permanent; 'neither moving nor destroyed' is not annihilated; 'a single mark' is not different, and 'markless' is also not one. Second, from 'Good man, as I thus comprehended' downward, explaining the dhyāna of dwelling happily in the present phenomena: first rehearsing the preceding to introduce what follows, and then from 'Contemplating' downward, directly revealing the four dhyānas. In the first dhyāna, contemplating and observing is vitarka and vicāra, corresponding to the counteractive factor; solid adornment is still the mark of vitarka and vicāra. Next, not giving rise to all deluded thoughts and conceptualizations is the obstacle to be abandoned. However, worldly dhyāna only leaves desire and evil unwholesome states, whereas now the Ekayāna is profound and wondrous, hence it leaves all deluded thoughts. Next, great compassion rescuing and protecting all sentient beings is the benefit factor, meaning leaving one's own grief and being mindful of the grief of sentient beings, thus generating joy and bliss. Next, from 'Single-mindedly' downward is the support factor, meaning those two supports. In the second dhyāna, resting all mental actions is extinguishing thought and observation. Next, gathering all sentient beings is single-mindedness; heroic power of wisdom is inner purity without thought or observation. Next, joyful and delighted mind is joy and bliss born of concentration. Cultivating the second dhyāna means those two supports; the third and fourth dhyānas below follow this model. In the third dhyāna, first contemplating the self-nature of all sentient beings is the two factors of equanimity (upekṣā) and mindfulness (smṛti), meaning abandoning the former joy of gathering beings, while within this equanimity not losing mindfulness. Detaching from saṃsāra is the two factors of wisdom (prajñā) and bliss (sukha), meaning correctly knowing that saṃsāra cannot be rejoiced in; detaching from it, one immediately obtains the joy of true tranquility. In the fourth dhyāna, two clauses collectively possess three factors: suffering, joy, grief, and pleasure are all the distress and fever of multifaceted suffering, arbitrarily generating pleasure amidst lower suffering. Since the four feelings are all obliterated, it says 'all are capable of being stilled,' which is the purity of equanimity and mindfulness. Once suffering and pleasure are absent, this is neutral feeling. Third, from 'Increasing and fulfilling' downward, dhyāna that generates merit. Disporting in supernatural powers is the meaning of 'universal walking.' All the above are based on the Ekayāna, different from the Dharmas lodged in the third stage; hence it even says 'universally entering the dharmadhātu.' Fourth, from 'Good man, as I cultivate this' downward, explaining the dhyāna of benefiting sentient beings. There is no benefit not conferred through various skillful means, which is also the meaning of 'universal walking.' In the text are three: first, causing them to cultivate the contemplations of the four applications of mindfulness, etc.; next, from 'If there are sentient beings' downward, explaining acting as causes and conditions for the path; finally, from 'Furthermore' downward, causing them to cultivate the four right exertions.