大方廣佛華嚴經隨疏演義鈔 71.54

71.54

Regarding the commentary's statement, "Now, the first is also an accomplishment of cognition," it embraces both meanings, hence it says "is also." Cognition has already been discussed earlier; the cognition here is for accomplishing verbal action, so the treatise simply states, "Accomplishment of verbal action." Within this text there are two parts: first, a general explanation of the broad purport; second, from "What is termed possessing the [qualities of a] Dharma master?" onward, an explanation of the text. In this, there are also two parts: first, citing the root treatise, and later, citing other texts. In the former part, it merely cites the treatise and lists the names; when it says later, "Extensively explained as in the treatise," this is because the text is long and rather simple, not directly interpreting the sūtra, so it only points to it briefly. Now I will present them in full. The twenty virtues of the treatise are divided into two: the first fifteen are teaching in accordance [with others], because they conform externally to the etiquette of teaching; the latter five virtues are teaching with purity, because the internal mind is free of fault. Among the first fifteen, their meanings are divided into six: First, there are two phrases gauging what is suitable for others. Second, there are two phrases gauging what is suitable for the Dharma. Third, there are three meanings gauging what is suitable for conversion. The difference between this and gauging others is that the former gauges their minds receiving the Dharma and the deportment of the Dharma, whereas this one gauges the capacity and nature of beings to be converted. Fourth, from "eight: showing" downward, three meanings gauge what is suitable for beings. Fifth, the single eleventh phrase, "possessing virtues," also gauges what is suitable for oneself. Its difference from the second, gauging the Dharma, is that the former gauges the mind of teaching and gauges the matters taught, whereas this gauges the cognition of teaching. Sixth, from "twelve: not disparaging" downward, four meanings clarify that one's teaching can accord with and benefit. Having understood the general purport, we should next explain them. First, "timeliness" means observing the minds of beings and teaching the Dharma when there are no obstacles or difficulties. The treatise says, "Here, 'timely' means because there are no eight difficulties. As the verse says: 'Like a king beset by anxiety and afflictions, / Ill, angry, clinging to desires, / In a perilous place without guards, / Slandered with no loyal ministers— / At the time of such eight difficulties, / A wise minister should not speak. / The king of the mind is likewise; / At an improper time one should not preach.'" Explanation: The treatise has only two verses without further explanation. Now I shall explain it. The first verse and a half are metaphors, and only half a verse applies them. The king is a metaphor for sentient beings, because they are free to accept or reject the Dharma taught. First, just as when a person is anxious and afflicted words do not enter his mind, so when sentient beings are anxious and afflicted the Dharma does not enter their minds. Second, the metaphor of suffering from illness: when sentient beings have suffering, the Dharma does not enter their minds. Third, anger, and fourth, desire, can be understood. Fifth, a perilous place is a metaphor for places of the eight difficulties. Sixth, having no good dharmas as guards. Seventh, evil friends who slander. Eighth, having no loyal ministers who are good friends. These eight are all difficulties for the Dharma. Second, "correct intent": the treatise states, "Dwelling in proper deportment, not dwelling improperly. What does this mean? If oneself is standing while another is sitting, one should not preach the Dharma to them. Matters such as these are explained in detail in the Prātimokṣa Sūtra. Why is this? Because all buddhas and bodhisattvas revere the Dharma. Through reverence, one causes others to generate a mind of respect, so that hearing the Dharma they revere it and restrain their minds to listen." Explanation: This concludes gauging what is suitable for others above. Second, regarding the two phrases gauging what is suitable for the Dharma, these are the third, "sudden," and the fourth, "continuous." The treatise says, "'Sudden' means it is the bodhisattva's correct intent to preach all dharmas for all sentient beings, because they are free from the defilement of stinginess regarding the Dharma." Explanation: Preaching all dharmas is the suddenness of the Dharma. Being free from the defilement of stinginess regarding the Dharma is the suddenness of the mind. Sentient beings are numerous and dharmas are vast; though as a matter of fact it is hard to exhaust them, merely discarding the defilement of stinginess is named "sudden." The treatise says, "'Continuous' means preaching without rest, because they have abandoned jealous thoughts among all dharmas." Explanation: Preaching without rest is the continuity of teaching. Abandoning jealous thoughts is the continuity of the mind. In terms of practice it is hard for them always to coincide; merely abandoning the jealous mind is named "continuous." Third, regarding the three phrases gauging what is suitable for conversion, these are the fifth, "gradual," the sixth, "sequential," and the seventh, "sequential in phrases and meanings." The treatise says, "'Gradual' means because one preaches according to the order of words and phrases." Explanation: This is explained in terms of teaching. The treatise says, "'Sequential' means because one also preaches according to the sequential meaning of words and phrases in this manner." Explanation: This relies on the meaning. The treatise says, "'Sequential in phrases and meanings' means because one preaches dharmas of identical meaning and does not preach dharmas of differing meaning." Explanation: This is spoken in terms of the order of practical dharmas. It may also mean preaching dharmas of identical meaning and not preaching dharmas of differing meaning within the aforementioned teaching and meaning. What does this mean? For example, among the four noble truths, if suffering is explained as created, then origination, cessation, and the path are also explained as created; if suffering is explained as uncreated, then origination, cessation, and the path are also explained as uncreated. When everything like this is unmixed with each other, it is called "identical meaning." Fourth, regarding the three phrases gauging what is suitable for beings, these are the eighth, "showing," the ninth, "delighting," and the tenth, "exhorting." The treatise says, "'Showing' means because one shows what should be shown, and so forth." Explanation: For example, for the faculties of the Hīnayāna, one should show the small [vehicle], and so on. "And so forth" encompasses conferring what should be conferred, illuminating what should be illuminated, and so on. The treatise says, "'Delighting' means delighting what should be delighted, and so forth, gauging what is suitable to awaken them, causing them to rejoice." The treatise says, "'Exhorting' means because one encourages cowardly sentient beings to become brave." Fifth, regarding the single phrase that also gauges oneself, the treatise says, "'Possessing virtues' means because one fully explains direct cognition, inferential cognition, and what is realized through the scriptures (āgama)." Explanation: The pair of direct and inferential [cognition] is distinguished in terms of mental consciousness; the pair of teaching and realization is distinguished in terms of the objective realm. Furnished with these four virtues of being able to preach, one is therefore said to "possess virtues." Sixth, there are four phrases clarifying that preaching fully can accord with and benefit, namely the twelfth, "not disparaging," through the fifteenth. The treatise says, "'Not disparaging' means because one preaches in accordance with the wholesome path." Explanation: Preaching can accord with the supramundane path. The treatise says, "'Unconfused' means unmoved and unmixed, correctly entering and not a thicket." Explanation: This clarifies that the preaching accords with principle. "Unmoved" means the words are not too shallow; being too shallow loses principle, which is called moving. "Unmixed" means the preaching is not too deep, unmixed with the deep and hidden. The words "correctly entering" clarify the aforementioned "unmoved," meaning that the words can reveal principle, causing one to enter correctly. "Not a thicket" clarifies the aforementioned "unmixed," meaning that the words are not deep and hidden, not being difficult to see and know like a thicket. The treatise says, "'According to Dharma' means fully expounding the four noble truths." Explanation: This means preaching matches the characteristics of the four truths, being able to cause people to know suffering, abandon origination, realize cessation, and cultivate the path. The treatise says, "'In accordance with the assembly' means preaching the Dharma to the four assemblies and eight classes according to what they should hear." Explanation: This clarifies that the preaching conforms to people. Thus the treatise concludes in summary, "Such fifteen aspects mean that the bodhisattva preaches all dharmas in order to accord with and benefit others." The latter five kinds are teaching with purity, namely from the sixteenth, "mind of benevolence," downward. The treatise says, "'Mind of benevolence' means preaching the Dharma having generated a mind of benevolence toward hostile sentient beings." Explanation: Hostile ones have much anger. The treatise says, "'Mind of peace' means preaching the Dharma having generated a mind of benefit toward sentient beings of evil conduct." Explanation: Sentient beings of evil conduct must certainly experience great suffering. The treatise says, "'Mind of compassion' means preaching the Dharma having generated a mind of compassion, benefit, and joy toward sentient beings who experience suffering, pleasure, and heedlessness." Explanation: Toward those who experience suffering, one pities their present suffering. Toward those who experience pleasure and heedlessness, one pities their future suffering. The treatise says, "'Not clinging to fame and gain' means having no longing in mind and constantly practicing detachment." Explanation: Not longing for what has not yet been obtained, and able to abandon what has already been obtained. The treatise says, "'Not praising oneself and deprecating others' means preaching the Dharma for sentient beings free from the secondary afflictions of arrogance and jealousy." Explanation: Arising according to conditions is called secondary affliction. Being free from arrogance, one does not praise oneself. Being free from jealousy, one does not deprecate others. The treatise concludes, "Such five aspects mean that the bodhisattva's own mind is pure." The treatise also concludes in summary, "Possessing these twenty matters, one is able to act as a Dharma master; this is called dwelling in the deep and wondrous meaning of a great Dharma master."