大方廣佛華嚴經隨疏演義鈔 55.30

55.30

Regarding the Commentary's stating, "declaring of one's own accord that they possess the faculties and desires": because they possess the faculties, they are capable of hearing; because they possess the desires, they delight in hearing. Regarding the Commentary's stating, "relative to the teaching, it is called supreme": this sums up the preceding two, the teaching and the realization. Calling it "supreme" is an exclamation relative to the person, clarifying that the teaching and realization possessed by Vajragarbha are the utmost supreme. Regarding the Commentary's stating from "Here, in praising the realization, eloquence is threefold" onward: this explains the specific phrases. Regarding the Commentary's stating, "Relying on the preceding, eloquence of expression and delight in speech arise": the preceding three [kinds of] eloquence comprise three stages: first, true wisdom is the root; second, relying on true wisdom, one is able to understand the dharmas and their meanings; third, relying on dharmas and their meanings, eloquence of expression and delight in speech arise. When considered in reference to the mind, all four are called wisdom; when flowing forth in the mouth, all four are called eloquence. However, expression and delight in speech are that which can explain the dharmas and their meanings, whereas the two wisdoms are that which is explained; thus, when expounding, expression and delight in speech serve as the active capacities. Here, because expression and delight in speech arise only when there are dharmas and meanings internally, expression and delight in speech are the fruition. "Expressing profound import" refers to delight in speech. "Fluent, sharp, superior, and supreme" refers to unimpeded expression. Both relate to exposition, and therefore both are verbal expressions. Regarding "a pure mind refers to the first ground": this is because the realized mind is free of defilement. Regarding the statement, "because it is accomplished through the accumulation of virtues": this reconciles the present sūtra with the commentary's version of the sūtra. The commentary's version of the sūtra says, "For the ten powers, a pure mind," and the treatise states, "the pure mind is the accomplished first ground." The present sūtra states "accumulating merit and virtue," which is the cause that can bring it to accomplishment; thus, in the subsequent section on the exposition, the first ground states: "If there are sentient beings who have deeply planted good roots, well cultivated the practices, and well gathered the aids to the path, they form the physical basis for attaining the grounds." Hence, the accumulation of merit and virtue accomplishes the first ground. Regarding the Commentary's stating, "the reason for analytical exposition with eloquence is to enable them to receive and uphold the teaching of the ten grounds": the Commentary only offers a general interpretation. Thus, the upper verse line of the sūtra is the actual exposition, while the lower verse line of the sūtra is the intention of the exposition. If one follows Master Huiyuan's interpretation, the two lines are different: "analyzing meanings with eloquence" refers to analyzing the meaning of the grounds based on the preceding essence; "expounding these most supreme grounds" refers to expounding the teaching of the ten grounds based on eloquence of expression and delight in speech, enabling people to receive and uphold it. Because the treatise merely states, "How does it cause entry into the analytical meaning of the unimpeded āgama, causing them to receive and uphold the teaching of the ten grounds?", the Commentary only explains it in general terms. Regarding the Commentary's stating from "Since the expounding host internally possesses the two powers" onward: it generally concludes the meaning of the two powers and two verses. Regarding the Commentary's passage from "'Only pray' is the general phrase" down to "not generating respect": all of this is from the treatise. From "taking samādhi and precepts as the antidotes" onward, the Commentary draws upon the treatise's meaning to explain it; however, in the treatise, the two delusions concerning teaching and realization are presented together at once, and the four antidotes below are also presented together at once. Now, the Commentary divides teaching and realization for separate explanation, here only bringing up the two faults regarding teaching. From "with precepts and samādhi" onward, it draws upon the antidotes from the treatise below. That treatise states in full: "There are two antidotes to be capable of hearing the āgama: first is samādhi, and second is precepts. Samādhi is because the mind is subdued; precepts are because one abides in good deportment." That the present Commentary adds words to explain it is understandable. Next, it raises the two faults regarding realization and immediately brings up the two antidotes, which is also clear and evident. However, regarding the sūtra's phrase "accumulating a correct mind," the commentary's version of the sūtra reads, "deep samādhi and precepts, deep correct intention"; "deep" corresponds to "accumulating" in the present sūtra, and "intention" corresponds to "mind" in the present sūtra. Furthermore, in the second line, the commentary's version of the sūtra reads, "free from pride and mistaken views"; "mistaken" corresponds to "heterodox" in the present sūtra. And the treatise separately explains the word "mistaken," so Master Huiyuan says: "The first line subsumes the antidotes; the gates of practice are five, which grouped together form four, and essentially summarized are only two. To say the practices are five: first, samādhi; second, precepts; third, depth; fourth, right view; fifth, right intention. The single gate of right view exists in principle but not in the text. Because the treatise explains it as 'third, right view; fourth, right intention,' it is said to exist in principle, yet it is absent from the sūtra text. Grouped into four, depth and right view are combined into one. Essentially only two, they are simply entry into the āgama and realization practice." Now, the Commentary has only two and does not open them into four or five because the sūtra lacks the word "mistaken," "mistaken" being "heterodox." In explaining "mistaken," the treatise says: "'Mistaken' means false conceptualization, functioning similarly within views." In explaining views, it merely says perverse views, the meaning of which spans both shallow and deep. Erroneously grasping phenomena is called perverse views; this view is shallow. Denying cause and effect is called perverse views; this view is deep. Functioning similarly within views refers to the heterodox view of denying cause and effect, and therefore it is not opened up separately. The word "right" is simply applied twice, meaning right view and right intention. Since the objects of cure are only four, the antidotes "accumulating" and "correct" combine to cure perverse views. When the Commentary states, "accumulating deep reflection," it reconciles the sūtra's word "accumulating" with the treatise's word "deep." Deep reflection is view in accord with reality. Therefore, the treatise states: "'Deep' means with fine discernment and good contemplation. 'Faithful, joyful, and glad' means that the correct mind is the mind of faith. Endowed with faith and understanding, one is able to enter realization." The remaining text is understandable. Regarding the Commentary's stating, "demonstrating the reception of the meaning expounded by him in accordance with correctness": Master Huiyuan's four analogies represent four minds of seeking, namely seeking to hear, etc. In applying these analogies generally, there are five aspects: first, the mind seeking the Dharma; second, the Dharma being sought; third, the practice accomplished by relying on the Dharma; fourth, the illness cured by relying on the practice; fifth, the person who seeks the Dharma and arouses the practice. First, the mind seeking the Dharma refers to the mind seeking hearing, thinking, cultivating, and realizing. Second, the Dharma being sought refers to the four kinds of dharmas: hearing, thinking, cultivating, and realizing. Third, the accomplished practice refers to the four practices of hearing, thinking, cultivating, and realizing accomplished by relying on the Dharma. Fourth, the illness cured refers to the four obstacles of hearing, thinking, cultivating, and realizing. Fifth, the person seeking the Dharma, provisionally grouped in terms of major stages into four: first, a person of the good destinies, who seeks the teaching to arouse hearing; second, a person of the lineage of practice, who seeks the meaning to arouse thinking; third, a person of the lineage of nature, who seeks practice to arouse cultivation; fourth, a person of understanding and practice, who seeks reality to enter realization. Now, against these five, they are demonstrated through analogies. In the first analogy, thirst is the illness, longing is the seeking mind, and cold water is the Dharma, with the seeker omitted. The next two lines are the same. In the fourth analogy, the bees represent the person, implicitly showing that the preceding three also have the seeker, while the illness is omitted. By analogy with the preceding, there should also be the word "greed"; due to greed, they long for good honey; its accomplishment of practice is drinking, eating, and tasting, which, though absent in the explicit text, is already contained in the meaning. The treatise's version of the sūtra says, "Just as swarms of bees rely on honey, relying on meaning they practice together," which is also an implicit omission. Although there are five matters, the primary intent is to analogize the utmost earnestness of the seeking mind; therefore, the Commentary cites the treatise and then explains, possessing these five meanings. First, seeking the wisdom of hearing: "seeking" is the seeking mind, "wisdom of hearing" is the Dharma being sought, hearing and immediately accepting it is the practice, and stating that one drinks it as soon as one obtains it necessarily eliminates the illness of thirst. The subsequent three seeking minds and dharmas should be understood accordingly. Second, in seeking thinking, chewing the heard Dharma is the practice, and nourishing bodily strength eliminates the illness. Third, in seeking cultivation, practicing according to hearing and thinking is the practice, and being able to remove defilements and latencies eliminates the illness. Fourth, practice of ease and bliss: practicing by experiencing bliss in the present life is the practice, and necessarily being free from weariness and suffering is the elimination of illness. Regarding the Commentary's stating, "what is sought still covers both Dharma and analogy": amṛta is the analogy, and so Dharma is the Dharma; therefore, the Mahāparinirvāṇa-sūtra treats great nirvāṇa as the amṛta medicine of deathlessness, which, when matched with the four above, is absent from the treatise. Regarding the Commentary's stating, "the practice is also the practice of the fruit": practice has two meanings: first, causal practice, which is the ten grounds, by which one attains the Sugata, called the practice of the Sugata; second, fruitional practice. Regarding "as in the Chapter on the Manifestation": the "Chapter on the Manifestation" states: "True practice is the Tathāgata's practice; unimpeded practice is the Tathāgata's practice." "True" refers to wisdom that accords with reality; "unimpeded" refers to the simultaneous flow of compassion and wisdom. Just as the garuḍa cleaves the ocean, one enters the ocean of saṃsāra relying on the emptiness of the dharmatā.