大方廣佛華嚴經隨疏演義鈔 40.8

40.8

Regarding the commentary's statement, 'Altogether there are four meanings': Concerning the 'illumination of Dharma,' the explanation of the root treatise in the Mahāyānasaṃgraha says: 'Able to correctly and completely know the illumination of the great Dharma whose characteristics are pervasive, immeasurable, and boundless.' Now the commentary takes the intended sense of these various explanations and combines them into four meanings: The first is the intention of Vasubandhu. Vasubandhu first cited the root treatise, and then explained: 'It means correctly and thoroughly understanding the immeasurable and boundless characteristics of the ten directions; like the illumination of texts through good study and recitation, it is termed the illumination of Dharma.' Now the commentary adopts this intent: being able to correctly and thoroughly understand is the wisdom of the Dharma; the boundless phenomena of the ten directions are precisely this superior progress—the phenomena that express and are expressed. The second is the intention of Asabhāva. Having cited the root treatise, he explained: 'It means correctly and thoroughly penetrating the boundless and unlimited characteristics of the ten directions, manifesting and illuminating practices; hence it is called the illumination of Dharma.' Now the commentary adopts this intent: Asabhāva merely has the words 'manifesting and illuminating practices' which differ from Vasubandhu, so it takes the intended meaning that the expressive [teaching] serves as illumination; yet in Asabhāva's intent, the bodhisattva's wisdom also constitutes illumination. The above two explanations of the Mahāyānasaṃgraha are both in the seventh chapter. The third is the intent of the Liang translation of the treatise [Mahāyānasaṃgrahabhāṣya]. The Liang treatise is a different translation of the same root text as Vasubandhu's, but its text is somewhat broader and more extensive, being a direct counterpart translation. In the tenth fascicle of that treatise, it first cites the root treatise: 'Third, being able to see everywhere the illumination of good dharmas with immeasurable conceptual characteristics.' Next it explains: 'With reference to the triyāna teachings, it speaks of "everywhere"; again, with reference to internal and external phenomena, it speaks of "everywhere"; again, with reference to ultimate and conventional phenomena, it speaks of "everywhere." In all such places, the bodhisattva is able to see immeasurable characteristics. As for the characteristics of phenomena taught by the Buddha and the characteristics of phenomena established by the worldly, the bodhisattva is able to understand them all, which is knowledge according to measure. In accordance with their original number and quantity, the bodhisattva penetrates them with knowledge according with reality, without conceptual characteristics. Because these two knowledges can illuminate ultimate and conventional objects, it is called the illumination of Dharma.' In explanation: The meaning of this treatise does not differ from the first explanation, but merely expands its phrasing to explain 'everywhere' and so forth. And that which can thoroughly understand also extends to all bodhisattva wisdom. Now taking its distinct meaning, it only takes the bodhisattva's wisdom within what is expressed as distinct from the wisdom of Dharma-wisdom; hence it is distinguished. As for the fourth meaning, it is added strictly on conceptual grounds, to demonstrate that among these four explanations, each subsequent one is narrower than the preceding. From 'Although virtues are immeasurable' onward in the commentary, it concludes generally. This is to show that having already obtained superior progress in that position, how could one seek higher? Hence it says: 'Yet regarding the meaning of superior progress, it is not fitting.' Regarding the commentary's statement, 'It is not that the absence of vidyā is called avidyā' and so forth: this refers to the verse in the tenth fascicle of the Abhidharmakośa: 'Avidyā is the antidote to vidyā, like non-friend, non-truth, and so forth.' The upper line directly clarifies that it has an essence: this avidyā does not understand the four truths, and what is remedied by vidyā is called avidyā. Only that which is contrary to vidyā is called avidyā; it is not that everything other than vidyā is avidyā. This eliminates the eyes and so forth, nor is the absence of vidyā termed avidyā; this directly clarifies that it has an essence. The lower line presents a simile to explain and establish it, which will be explained in the sixth bhūmi. In the main exposition, the commentary's statement, 'Not guarding the sense doors is called heedlessness,' is the meaning in the Yogācārabhūmi, cited previously. This section of the commentary has three meanings: first, briefly explaining the name; second, from 'The Nirvāṇa [Sūtra] says heedlessness' onward, clarifying the reason for showing it first; third, bringing forth its essence and activity. In the second, it is the fourth of the ten beneficial merits in chapter twenty-four of the Nirvāṇa Sūtra, 'Bodhisattva Noble and Virtuous King.' Therein, first, 'its roots are deep and hard to uproot.' The sūtra itself cites: 'Why are its roots deep and hard to uproot? That which is called root is named non-heedlessness. What root is non-heedlessness? It is called the root of anuttarasamyaksaṃbodhi. Good son! All roots of goodness of all Buddhas have non-heedlessness as their foundation. Because of non-heedlessness, all remaining roots of goodness progressively increase. Because it can increase all roots of goodness, among all goods it is the most supreme. Good son! Just as among footprints, the elephant's footprint is supreme (and so forth); just as among lights, the light of the sun is the utmost; just as among kings, the wheel-turning sage king is first and foremost; just as among flows, the four rivers are the foremost; just as among mountains, Sumeru the king of mountains is the first and foremost. Good son! Just as among flowers growing in water, the blue lotus is the foremost, the dharma of non-heedlessness is likewise: among all wholesome dharmas, it is the foremost and supreme. Good son! Just as among flowers growing on land, the vārṣikā flower is the foremost and supreme, the dharma of non-heedlessness is likewise: it is the foremost and supreme. The lion, the garuḍa, the great body of Rāhu, up to the Buddha and Saṅgha being the foremost among all assemblies.' After extensively citing similes, it concludes: 'For this reason, the root of non-heedlessness is firm and hard to uproot.' Such is the text. From 'Namely, diligence and the three roots' onward in the commentary, the third part brings forth its essence and activity; this is explained in the sixth fascicle of the Vijñaptimātratāsiddhi: 'Relying upon diligence and the three roots of goodness such as non-greed, these four dharmas prevent unarisen evils from arising regarding what should be severed, and cultivate and increase what should be cultivated regarding goodness. Their essence is these four dharmas; established nominally based on their distinct functions, it is called non-heedlessness, having no separate substantial essence.' Regarding the commentary's 'Rather develop scabies and leprosy' and so forth: this comes from the Satyakanirgrantha-sūtra. 'Because it is difficult to turn back' is a passage from the Vimalakīrtinirdeśa; its second fascicle says: 'Ordinary beings can turn back in the Buddha Dharma, but śrāvakas cannot.' Regarding the commentary's 'Meaning departing from good spiritual friends' onward: this matches the four heavy burdens above; this matches the great ocean being the deepest, heaviest, and hardest to sustain. The various mountains are similes for bodhisattvas, like the ten mountains for the ten bhūmis. The grasses and trees are similes for pratyekabuddhas, who cultivate goodness alone without following a teacher. Sentient beings are similes for śrāvakas, because they depend on teachers. Regarding the commentary's statement, 'Speaking of five seals': this is the same as the contemplation of the five impermanences in the chapter on Kātyāyana in the Vimalakīrtinirdeśa. The first four impermanences are conditioned, while peace as nirvāṇa is unconditioned; subsuming conditioned and unconditioned exhausts it. Moreover, the first four are conventional truth, and the latter one is ultimate truth. From the commentary's 'Speaking of four seals' onward: this is in the eleventh fascicle of the Mahāyānasūtrālaṃkāra, named the four dharma-seals. The treatise says: 'The four dharma-seals are: first, the seal that all conditioned formations are impermanent; second, the seal that all conditioned formations are suffering; third, the seal that all phenomena are without self; fourth, the seal that nirvāṇa is quiescent cessation.' The reason we know that emptiness is combined into selflessness is that the treatise says: 'Herein it should be known that the seal of impermanence and the seal of suffering serve as the basis for accomplishing the wishless samādhi; the seal of selflessness serves as the basis for accomplishing the emptiness samādhi; the seal of quiescent cessation serves as the basis for accomplishing the signless samādhi. It is said that these dharma-seals serve as bases for the three samādhis.' Regarding the commentary's 'Or named udāna': in the eighth fascicle of the Bodhisattvabhūmi [Dichi lun] it is also named udāna. The treatise says: 'There are four udānas; all Buddhas and bodhisattvas speak them as four in order to cause sentient beings to attain purity. What are the four? All conditioned formations are impermanent; all conditioned formations are suffering; all phenomena are without self; nirvāṇa is quiescent cessation. Buddhas and bodhisattvas are endowed with this dharma, and further transmit this dharma to sentient beings: this is called an udāna. The munis of the past who attained quiescent cessation transmitted it successively to one another: this is called an udāna.' Regarding the commentary's 'The second [chapter of the] Bodhisattvapiṭaka-sūtra names them dharma-udāna': this is also at the end of the twelfth fascicle of the 'Bodhisattvapiṭaka Assembly' in the thirty-sixth fascicle of the Mahāratnakūṭa, that is, the 'Chapter on Testing Bodhisattvas.' The sūtra says: 'Śāriputra! All Buddha Bhagavāns possess great power of wisdom, subsuming all phenomena and establishing them within the four udānas. What are the four? Namely, all conditioned formations are impermanent; all conditioned formations are suffering; all phenomena are without self; nirvāṇa is quiescent cessation. Śāriputra! In expounding that all conditioned formations are impermanent, the Tathāgata acts to sever the perception of permanence for sentient beings who perceive permanence. In expounding that all conditioned formations are suffering, the Tathāgata acts to sever the perception of pleasure for sentient beings who perceive pleasure. In expounding that all phenomena are without self, the Tathāgata acts to sever the perception of self for sentient beings who perceive self. In expounding that nirvāṇa is quiescent cessation, the Tathāgata acts to sever the inverted mind that apprehends attainments for sentient beings who abide in inverted apprehension of attainments. Śāriputra! If these bodhisattvas hear the Tathāgata expound that all conditioned formations are impermanent, they can skillfully enter ultimate impermanence. If they hear that all conditioned formations are suffering, they can give rise to the mind of aspiration for revulsion and detachment. If they hear that all phenomena are without self, they can cultivate the wondrous liberation door of the emptiness samādhi. If they hear that nirvāṇa is quiescent cessation, they can cultivate the signless samādhi without unseasonably entering the true limit. Thus, Śāriputra! If bodhisattva mahāsattvas can skillfully cultivate such dharmas, they will never regress from all wholesome dharmas and will quickly attain the fulfillment of all Buddha dharmas.' Regarding the commentary's 'Udāna is translated here as "indicative characteristic"': this explains the sūtra. The statement 'Nirvāṇa's tranquility is the indicative characteristic of unconditioned dharmas' is a brief mention; one should also say that impermanence is the indicative characteristic of conditioned dharmas, suffering is the indicative characteristic of contaminated dharmas, and selflessness is the indicative characteristic of all dharmas. Some also say that udāna should mean speech; because the Buddha speaks it constantly, in meaning it corresponds to the udāna sūtras [spoken without prompting]. Regarding the commentary's '"Seal" means certainty': this turns back to explain the term 'dharma-seal.' 'Certainly impermanent' and so forth: all contaminated dharmas are certainly suffering; all dharmas are certainly without self; unconditioned dharmas are certainly tranquil. From the commentary's 'The seventh [fascicle of] Shan jie' onward: this briefly shows the origin. 'The eighth [fascicle of] Dichi' has already been explained above. As for the seventh [fascicle of] Shan jie [Upāsaka-śīla-sūtra / Bodhisattvabhūmi], the sūtra says: 'There are three kinds of wisdom: first, being able to relinquish external things; second, relinquishing internal things; third, having relinquished both internal and external, simultaneously transforming sentient beings. How does one teach and transform? Seeing an impoverished person, one should first say: "Can you take refuge in the Three Jewels or not? Can you observe the fasts and precepts or not?" If they say they can, one first confers the three refuges and precepts, and afterward gives material gifts. If they say they cannot, one should further say: "If you cannot, can you recite after me: 'All phenomena are impermanent and selfless; nirvāṇa is quiescent cessation' or not?" If they say they can, one should then teach them, and having taught them, one gives gifts. Up to saying: if one can first teach and then give gifts in this manner, it is called the great gift.' In explanation: this refers to what is said next: 'Speaking of the three dharma-seals, among the four, suffering is subsumed into impermanence, which is the three dharma-seals spoken in the Da zhidu lun.' Regarding the commentary's 'Yogācārabhūmi fascicle forty-six': the treatise says, 'Furthermore, there are four dharma-udānas, which the Buddhas and bodhisattvas speak wishing to cause sentient beings to be purified.' This is identical to the Dichi lun; the Dichi lun is merely a different translation of the same original text as the Yogācārabhūmi. Regarding the commentary's 'Or omitting nirvāṇa' and so forth: these three speak only of the conditioned, which means not subsuming suffering into impermanence. The three are: first, impermanence; second, suffering; third, selflessness. However, udāna translated here as 'gathered giving' should differ from the udāna above. Now this treatise also says udāna; perhaps the translation was less skillful. These three are the three cultivations of the Nirvāṇa [Sūtra]. From the commentary's 'Now taking the various seals' onward: it concludes the preceding seals to give rise to what follows, explaining the meaning of the single seal.