大方廣佛華嚴經隨疏演義鈔 47.35

47.35

Regarding the second, indestructible pariṇāmanā, where the Benye states, "Direct realization penetrates phenomena and principle, yet there are only names, functions, and phenomena. Because thought-moments do not abide, it is called indestructible": if one merely took "not abiding" to mean momentary impermanence, it would mean destructibility. Because there is nowhere to abide, it is called indestructible; this is simply the sense of principle being indestructible. Based on the articles of offering and so forth below, all penetrate the non-obstruction among phenomena and phenomena. The Commentary says: "It does not go beyond the Three Jewels and the four faiths." The "four faiths" are adding one beyond the Three Jewels, but the two texts differ. In the Awakening of Faith, it refers to tathatā. The section on cultivating faith in that treatise says: "Briefly explained, there are four kinds of faith: first, faith in the fundamental, namely taking joy in being mindful of the Dharma of tathatā; second, faith that the Buddha possesses immeasurable merits, always rejoicing in drawing near to, making offerings to, and revering [him], giving rise to wholesome roots and making vows to seek sarvajñatā; third, faith that the Dharma has great benefit, constantly being mindful of cultivating the pāramitās; fourth, faith that the Saṅgha can cultivate correctly to benefit oneself and others, always rejoicing in drawing near to the assembly of bodhisattvas and seeking to learn the practice according to reality." Thus the Commentary states below, "Among them, the Dharma of principle is faith in tathatā." Second, according to the second fascicle of the Yingluo on the four indestructible faiths, the first three are faith in the Three Jewels, and the fourth is correct precepts. It says: "From the present moment until the end of the future, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Āryasaṅgha, and taking refuge in the Dharma of precepts. This is the declaration." Therefore the Commentary states, "Second, cessation of evil and practice of good; practice also subsumes precepts." The intent is taking it as the fourth faith. Since four is not fixed, what harm is there in making it ten? Regarding the Commentary's statement, "In the preceding, it is directed to both sentient beings and bodhi": because the initial part dedicates toward sarvajñatā, it is bodhi; the next two, teaching and transforming and taming all sentient beings and so forth, are directed toward sentient beings; thus the Commentary states below, "This is the intention of pariṇāmanā toward sentient beings." Regarding the Commentary's statement, "Not only does it not obstruct concordance with characteristics, it can also bring about this concordance with characteristics": "not obstructing" is like empty space not obstructing the myriad phenomena; "can bring about" is like how without water there can be no waves, or like how without empty space clouds, mist, smoke, and haze cannot arise. Not obstructing is the gate of mutual pervasion; being able to bring about is the gate of mutual formation. That is, principle accomplishes phenomena; because of the meaning of emptiness, all dharmas can be accomplished. From the Commentary's statement, "Due to previous correspondence with dharmatā, conforming to birth-and-death it does not change" downward, it directly explains that detachment from characteristics brings about concordance with characteristics. This line is detachment from characteristics because it corresponds with dharmatā. Dharmatā is tathatā; tathatā in concordance with conditions can accomplish phenomena. Because it does not lose its unchanging nature, it does not alter. The following nine follow this analogy. If one examines the previous ten closely, their one-to-one correspondence can be known. Regarding the Commentary's statement, "Because previous phenomena do not obstruct principle, encountering conditions one fully realizes tathatā": in the previous ten lines, detachment from characteristics brings about concordance with characteristics because principle does not obstruct phenomena; here, bringing about detachment from characteristics is because previous phenomena do not obstruct principle. Above is the general explanation of meaning. Second, from "Among them" downward, the general outline has three, and they are also correlated in order. The former is explained individually from the beginning, correlating with the ten lines: dedicating in correspondence with the dharmatā of all phenomena, entering unconditioned dharmas, accomplishing what is done in dedication, and so forth. And when the previous practice conforming to characteristics is accomplished, the previous pariṇāmanā is cited: detachment from characteristics is that which accomplishes, and concordance with characteristics is that which is accomplished; hence it was said earlier, "Due to previous correspondence with dharmatā, flowing with birth-and-death it does not change," and so forth. Now, this cites the previous non-obstruction of concordance with characteristics to accomplish this detachment from characteristics. If phenomena obstructed principle, there would be no identity and detachment; thus it closely tracks the previous phenomena and distantly tracks the previous detachment from characteristics. That is, because the previous pariṇāmanā corresponded with dharmatā, here it accomplishes the practice of understanding the nature of the mind. Second, because previously entering unconditioned dharmas accomplished what was done, it accomplishes this knowing of karma to be like an illusion, and so forth. Third, because previously abandoning perceptions and attachments to all phenomena, it accomplishes the emergence of the unattached, pure Dharma-eye herein. Fourth, because abiding in immeasurable skillfulness, it accomplishes the full endowment of bodhisattva practices. Fifth, because previously transcending forever all states of existence, it accomplishes non-attachment to all characteristics. Sixth, because previously cultivating practices without abiding in characteristics, it accomplishes the skill in cultivating all activities of common undertakings. Seventh, because previously gathering all wholesome roots universally, it accomplishes the perpetual non-abandonment of pure dharmas. Eighth, because previously purifying universally all bodhisattva practices through vast dedication, it accomplishes detachment from all attachments. Ninth, because previously generating anuttarabodhicitta, it accomplishes detachment from all attachments. This line is difficult to interpret, so the Commentary states, "Understanding that the nature of bodhi is non-dual, being solely one reality." Tenth, because previously dwelling together with all wholesome roots, one abides in unattached practice. Eleventh, due to supreme faith and understanding and so forth, this corresponds to the previous eleventh line. Here there is a slight discrepancy in order compared to the previous text, and "pure dharmas" is used twice, as it was already used in the seventh.