大方廣佛華嚴經隨疏演義鈔 53.32

53.32

Regarding the commentary's: "First, regarding the bodhisattva's culmination": below is the third [part], explaining following the text. Therein, the initial sentence states the title. In full, the treatise states: "First, the bodhisattva's culmination has two kinds of benefit." The commentary's: "The first line is the perfection of the stage" is one benefit, which indicates that the subsequent two lines constitute the second benefit. Now for the first, that is the sūtra's: "profoundly entering the dharmakāya and jñānakāya." From "meaning the tenth stage" onward is the commentary's explanation. Here, the commentary first explains using the intent of the Awakening of Faith, and afterwards employs the root treatise. Now for the first: this explains the passage on innate awakening according with defilement within innate awakening. The treatise states: "Furthermore, when innate awakening discriminates in accordance with defilement, it produces two kinds of marks that are not divorced from that innate awakening. What are the two? The first is the mark of purity of cognition; the second is the mark of inconceivable karma. Regarding the mark of purity of cognition: relying on the perfuming influence of the power of the Dharma, one cultivates according with reality; because one fulfills the upāyas, one breaks the mark of the compounded consciousness and extinguishes the mark of the continuing mind, manifesting the dharmakāya, because cognition is purely clean." Here, it is precisely this mark of purity of cognition that is used. Regarding the mark of purity of cognition, this is the mark of innate awakening reverting to purity in accordance with defilement. The mark of inconceivable karma clarifies the mark of the karmic function of innate awakening that has reverted to purity. If these two approaches were divorced from defiling conditions, they could not be established; hence it says "according with defilement." Within this purity of cognition, the treatise text first clarifies the perfuming influence due to the power of the Dharma: this is before the stages and is not what is used here. "Cultivating according with reality" pertains to being on the stages. When the practice of the ten stages is concluded, it is therefore said to "fulfill the upāyas"; this is at the culmination of the cause stage at the vajra-[like samādhi]. The commentary here adopts this sense, hence stating: "meaning the superior advancement of the tenth stage." From "breaks the compounded consciousness" onward differentiates the fruit. That is to say: originally, the unproduced and unceasing compounding with production and cessation was named the ālayavijñāna. Now, breaking the compounded consciousness, by extinguishing the mark of production and cessation, reveals its nature of being unproduced and unceasing. When this fundamental avidyā is exhausted, the mind has nothing to compound with, which reveals the meaning of the dharmakāya as innate awakening. Precisely at this time, within the defiling mind, the marks of continuity such as the mark of karma are extinguished, while the essence of the mind is not extinguished; thus it causes innate awakening to return to the source and become pure, perfect cognition, because the essence of the continuing mind is itself innate awakening. That the commentary here does not quote "cognition being purely clean" is because the intention behind the words "purely clean cognition" lies in the commentary below. The commentary's: "From [the line that it is] not what mind, intellection, and consciousness [can attain]" onward is the intent of the root treatise. In full, the treatise states: "As for the bodhisattva's culmination, the dharmakāya is free from mind, intellection, and consciousness and is supported solely by cognition, as the sūtra states: 'dharmakāya and jñānakāya.'" Here the commentary states: "It is not what can be attained by mind, intellection, and consciousness," which takes the intent of the treatise to indirectly establish the dharmakāya. Understanding that the essence of the mind is free from thought and unobtainable, it is therefore named the dharmakāya. How then could the discursive, accumulated, deliberating, and discriminating [aspects of consciousness] ever attain it? From "like that which cognition relies upon" onward explains the essence of the jñānakāya. This one phrase, looking upward, accords with and establishes the dharmakāya: the dharmakāya is solely that upon which cognition relies, so it is not something that mind and the rest can attain. Second, looking downward, it establishes the jñānakāya: the cognition that relies upon the dharmakāya is precisely the jñānakāya's meaning of initial awakening. However, this initial awakening is not a separate initial awakening; it is simply innate awakening operating in accordance with defilement. Now, since defiling conditions have ceased, the initial returns to be identical with the innate; hence it is called purely clean, which is the singular essence of Dharma[-kāya] and Reward[-kāya]. Therefore the sūtra says: "Only tathatā and the cognition of tathatā remain solitary; this is named the dharmakāya." Therefore the treatise states immediately below: "If avidyā is extinguished, continuity is extinguished, but the nature of cognition is not extinguished." We clearly know that the jñānakāya is entirely identical with the dharmatā. Just like gold forming an image, where the image is not separate from the gold, the two bodies are divided only in terms of that which realizes and that which is realized. The commentary's: "The bodhisattva illuminates quiescence, hence it says 'profoundly entered'": this explains the meaning of "profoundly entered" by means of the *Yingluo jing*. That sūtra states: "Equal Awakening illuminates quiescence; Wondrous Awakening is quiescent illumination." Here, since it is a bodhisattva, it says "illuminates quiescence." Thus, up to Equal Awakening, it has not yet profoundly entered. The commentary's: "The subsequent two lines establish benefits" etc.: this line is a general heading. "First, establishing the present retribution": as soon as one realizes the tenth stage, one attains the undefiled samādhi. At the very end there is a samādhi named Receiving the Superior Office of All-Knowledge. When this samādhi appears before one, a great jeweled lotus suddenly manifests, one's body sits upon it, and the Buddhas of the ten directions manifest their bodies and bestow consecration; this is called receiving the stage, hence it is the present retribution. It is explained in detail as in the Tenth Stage. However, broadly clarifying the reception of the stage, there are roughly three kinds: First, purely in terms of characteristics. Like Maitreya and others, demonstrating dwelling as the eldest son, having already exhausted the noble stages, receiving the prophecy to succeed to the Buddha's place in the future. Second, revealing the real through characteristics. As cited in the "Dedication" [chapter], it is called attaining the stage. Third, purely in terms of the real: when the practice of the ten stages is fulfilled, all encumbrances are eternally quiescent, and the mark of the dharmakāya is revealed from the source of one's own mind; this is called attaining the stage. Although there are three meanings, here the second is adopted, hence it is called the present retribution. The commentary's: "Second, establishing the benefit of future retribution": the commentary has three clauses. The initial line states the title; second, from "The tenth stage's received retribution" onward, it takes the intent of the treatise to explain the sūtra; third, directly quoting the treatise to explain. Within the second: each of the ten stages has the fruit of a received retribution. In the first stage, one mostly becomes a king of Jambudvīpa; in the second stage, a wheel-turning king; up to the tenth stage, where one becomes the king of the Great Maheśvara Heaven; here it is the tenth. As for "the culmination among physical forms": the *Kośa* says: "In the desire heavens, [the height is in] krośas, each increasing by a fourth. In the form heavens, [it is in] yojanas, the first four increasing by half and half. Above this, they double and double; only Cloudless decreases by three." This means that among the seventeen heavens of the form realm, the first four heavens are each half a yojana [more than the previous], reaching only two yojanas at the fourth. Above this, they double and double: meaning the fifth has four, the sixth has eight, the seventh has sixteen, the eighth has thirty-two, the ninth has sixty-four, and the tenth ought to have one hundred twenty-eight. The tenth is Cloudless; wishing to complete the overall number above, it decreases by three, having one hundred twenty-five. Then the eleventh has two hundred fifty, the twelfth five hundred, the thirteenth one thousand, the fourteenth two thousand, the fifteenth four thousand, the sixteenth eight thousand, and the seventeenth sixteen thousand. Therefore, reaching the seventeenth, that is Akaniṣṭha, the body height is sixteen thousand yojanas; hence it is called lofty and great. As for "dwelling at the peak of existence": this is only the peak of the form realm; the formless realm has no location, so this is simply the peak of the three existences.