大方廣佛華嚴經隨疏演義鈔 38.11

38.11

Regarding the Commentary's statement 'Third, relying on the Yogācārabhūmi,' the treatise says: 'What are the twelve abidings and so forth? The uddāna states: "Lineage, adhimukticaryā, / extreme joy, higher morality, / higher mind, and the three wisdoms, / signless with effort, / signless without effort, / unhindered comprehension, / the supreme bodhisattva abiding, / and the ultimate Tathāgata abiding."' The prose commentary explains: 'Namely, the bodhisattva lineage, and so forth,' fully listing their names but without sequential order. Now, following the later explanation, the Commentary adds the sequential order, quoting the explanatory text and having already briefly explained it. However, throughout its detailed exposition, it always asks first and answers later. Now, at the beginning, it first asks: What is the abiding of the bodhisattva lineage (this asks about the essence of the stage)? How does a bodhisattva abide in the lineage stage (this asks about the person capable of abiding)? Now the Commentary cites the reply, completely answering both questions. The text has three sections: First, answering the latter question concerning the person capable of abiding: by virtue of a benevolent and virtuous nature, one is naturally able to accomplish the bodhisattva's conduct and virtues, not having to rely on deliberation and restriction to maintain vigilance; thus they are a practitioner of goodness. Regarding 'Sustaining' and so forth: second, this answers the earlier question concerning the essence of the stage. These words are still brief; the complete treatise says: 'If bodhisattvas of this lineage sustain all seeds of the buddhadharmas within their own essence, then within their basis, they are fully endowed with all buddhadharmas and all seeds.' Explanation: The ālayavijñāna is called the 'own essence', and the continuous body is called the 'basis'. Before generating the mind [of awakening], the seeds of the buddhadharmas within that own essence constitute the essence of this abiding. 'Lineage' is itself the 'abiding'—this is a karmadhāraya compound. Because that school posits five lineages, this refers to a person of the bodhisattva lineage. Regarding 'By nature free from coarse defilements' onwards: third, in terms of defilements being light and subtle, it further explains the person capable of abiding. These words are also brief; the complete treatise says: 'Furthermore, for bodhisattvas abiding in the lineage, their nature is free from coarse defilements; they cannot give rise to the active entanglements of dominant defilements, and because of this, they do not commit [actions leading to] uninterrupted [retribution] nor sever their roots of goodness.' Regarding '2. The abiding of adhimukticaryā': the explanatory text is found fully in the treatise. Its commentary explains: 'It takes the defiled seeds and actual states of this abiding, as well as the various uncontaminated virtuous seeds, as its essence; yet not having realized the principle of true quiescence, they merely apply resolute conviction to undertake the various practices, hence it is called adhimukticaryā.' Regarding '3. The abiding of extreme joy': it takes the attained unconditioned and conditioned uncontaminated virtues and so forth as its essence; the essences of the subsequent stages are all identical to this essence, but specific names are given only in terms of what is first attained, as detailed in the 'Ten Grounds Chapter'. The third is the first bhūmi; from the fourth to the twelfth correspond to the second through tenth bhūmis, which are easy and therefore not explained. Regarding 'Fourth, also relying on the Yogācārabhūmi' onwards: this refers to fascicle 49 of the treatise, which again gathers them into seven grounds based on broad similarities: 1. based on lineage; 2. based on the stage of the worthy; 3. because of first entering sainthood, the three abidings thus form three grounds; 4. from the second ground through the seventh, because the practice with effort based on the noble path is completed, they are gathered into one, called the ground of engaging in correct practice; 5. because the eighth ground effortlessly progresses naturally, it is called determination; 6. because the ninth ground initiates altruistic actions based on effortless action, it is called determined action; 7. because the cause is rounded out and the fruit is fulfilled, it is called reaching the ultimate ground. Regarding 'Fifth, relying on the Renwang' and so forth: this refers to the 'Receipt and Maintenance Chapter'. If [one follows] the new sutra, it lists in sequence the names of the ten abidings, practices, pariṇāmanās, and ten bhūmis. Here, relying on the old sutra, the names differ but the meaning is identical. The sutra says: 'The Great Sage said: "There are good sons who cultivate the thirteen gateways of contemplation, being great Dharma kings. From the endurance of practice up to the diamond summit, they are all dharmabhāṇakas who rely, uphold, and establish [the teaching]. You, the great assembly, should make offerings to them just as you make offerings to the Buddha; you should hold billions of heavenly flowers and heavenly incense to present to them."' Later, the sutra immediately enumerates and explains them, but the text is broad and voluminous, and likewise does not arrange them in sequence. Now their names are briefly listed and sequential order is added. Now, first, regarding '1. The practice lineage': this refers to the ten abidings. The sutra says: 'Good sons! That dharmabhāṇaka is a bodhisattva of the practice lineage. Whether a lay upāsikā or upāsaka, or a monastic bhikṣu or bhikṣuṇī, cultivating the ten virtues, they contemplate their own body as impure part by part in terms of earth, water, fire, wind, space, and consciousness; further, they contemplate the fourteen faculties—namely, the five emotional faculties, the five feelings, male, female, mind, life, and so on—as having boundless faults and errors; therefore, they immediately resolve upon anuttarabodhi, constantly cultivating the contemplation that everything in the three realms is impure at every thought-moment, thereby obtaining the gateway of contemplating the endurance of impurity. Abiding in the Buddha's household, cultivating the six points of harmony and respect—namely, the three karmic activities, sharing precepts, sharing views, and studying together—they practice the eighty-four thousand pāramitā paths,' and so forth, which are all explained in detail below. Now only the difficult points are explained. The so-called 'Good Awakening' is the ground of joy, because one first realizes tathatā and attains non-conceptual cognition. On the second ground, the virtue of morality is purified, entering cultivated wisdom. On the third ground, retaining what is heard emanates the light of wisdom, hence the old [translation] called it the ground of illumination. The fourth ground is blazing wisdom, also called jñeya-dahana, because the flame of wisdom burns brightly regarding the knowable. The fifth ground enters the true and penetrates the conventional, being difficult to conquer. On the sixth ground, the real wisdom of prajñā constantly appears before one. On the seventh ground, relying on emptiness to engage with existence, it is profound penetration. On the eighth ground, attaining all phenomena, it is genuine awakening. On the ninth ground, good wisdom is endowed with the forty varieties of eloquence, responding universally to many assemblies, causing both the sentient and insentient to preach the Dharma. The thirteenth is the bodhisattva ground, because it can fully enter the Buddha's realm. Regarding 'In meaning it corresponds to the tenth ground and equal awakening': the Renwang does not establish equal awakening, hence it says 'in meaning it corresponds.' Regarding 'Sixth, relying on the Renwang' and so forth: this relies on the 'Teaching and Transforming Chapter'. In the new sutra, this is the 'Bodhisattva Practice Chapter', which is explained in detail in the 'Ten Endurances Chapter'; now it should be briefly shown. Regarding 'Corresponding in sequence to the three worthies': the lower grade of suppressed endurance corresponds to the ten abidings, the middle grade to the ten practices, and the upper grade to the ten pariṇāmanās. Therefore, that sutra says: 'The Buddha said: "Great King! The five endurances are the bodhisattva Dharma: namely, suppressed endurance in upper, middle, and lower [grades]; faith endurance in upper, middle, and lower [grades] (the first, second, and third grounds); compliant endurance in upper, middle, and lower [grades] (the fourth, fifth, and sixth grounds); endurance of unproduced phenomena in upper, middle, and lower [grades] (the seventh, eighth, and ninth grounds); and quiescent cessation endurance in upper, middle, and lower [grades]—these are called the cultivation of the prajñāpāramitā by all bodhisattvas."' Now, because the Yingluo also has five endurances, quiescent cessation is likewise divided into three grades, the middle grade corresponding to equal awakening. Regarding 'Seventh, also from the Renwang' and so forth: this also refers to the upper grade of the five endurances, as the text says: 'Good sons! At the initial generation of the mind endowed with marks of faith, sentient beings as numerous as the sands of the Ganges cultivate suppressed endurance, generating within the Three Jewels the ten minds of the practice lineage: the mind of faith, the mind of vigor, the mind of mindfulness, the mind of wisdom, the mind of samādhi, the mind of giving, the mind of morality, the mind of protection, the mind of vow, and the mind of pariṇāmanā. These are bodhisattvas who can transform sentient beings to a small degree, having already surpassed all the virtuous grounds of the two vehicles. All buddhas and bodhisattvas nurture the ten minds as the sacred womb.' Explanation: These ten minds within the practice lineage are the causes for the ten abidings; because the causes are distinguished from the fruits, these ten are added. Strictly speaking, there are only fifty-one; because equal awakening is opened, throughout the various sutras there are also fifty-two. Regarding 'Eighth, relying on the Yingluo' and so forth: this merely excludes the ten faiths, because faith has not yet formed a stage. Therefore, that sutra says: 'The Buddha told Bodhisattva Jingshou: "Regarding your asking what the characteristics of meaning are: namely, the ten abidings, ten practices, ten pariṇāmanās, ten bhūmis, the unstained ground, and the ground of wondrous awakening; I shall now explain them."' Regarding 'Ninth, relying on the Yingluo' and so forth: this gathers the major stages into four, and the last two of fulfilled cause and perfected fruit into two, all as explained in the 'Ten Endurances Chapter'. Regarding 'Relying on the Laṅkāvatāra and so forth': this does not establish stages, nor does it form an independent heading; however, desiring to establish the five teachings, it is appended here. For among the ten headings, the first four are the initial teaching, the next five are the final teaching, this Laṅkāvatāra corresponds to the sudden teaching, and the tenth is the complete teaching. Since the Hinayana is not a great stage, it is briefly omitted from discussion. Regarding 'Tenth, relying on this sutra': although it says forty-two, because it is endowed with both perfect interpenetration and graded arrangement, it integrates the previous nine, universally elucidated throughout the single sutra. If taking the distinctions, it spans from the end of the second assembly to the seventh assembly. Regarding 'The unfolding and combining of the ten faiths': this points to the earlier unfolding into fifty-two and combining into forty-two; unfolding and combining are unobstructed, and this sutra necessarily encompasses both, hence they are subsumed under the ten headings.