大方廣佛華嚴經隨疏演義鈔 85.40

85.40

Third, Subratiṣṭhita corresponds to the Abode of Practice. This is because, through skillfully contemplating emptiness and existence, one increases and cultivates correct practice. Regarding the commentary's "revealing that in this abode, one skillfully contemplates the ten realms of sentient beings and so forth": that sūtra states, 'O sons of the Buddha! This bodhisattva should be encouraged to learn ten dharmas. What are the ten? Namely, the realm of sentient beings, the realm of dharmas, the realm of worlds; contemplating the earth realm, the water realm, the fire realm, the wind realm; contemplating the desire realm, the form realm, and the formless realm.' The commentary now states, 'At the beginning there are twelve clauses; the first is knowing others' minds,' and so forth: this tentatively matches the text in sequential order. If grasped in terms of division and combination, they fully contain the ten supernormal knowledges (abhijñā): 1. knowing others' minds. 2 and 3 are both recollection of past lives, stated in terms of death and rebirth; hence the commentary says, 'combining the three vidyās and ten abhijñās, knowing past deaths and rebirths is also recollection of past lives.' 4 is the supernormal knowledge of the aeons of the future limits. 5 is the divine eye. 6 combines two supernormal knowledges: words, which is the supernormal knowledge of discerning the languages and sounds of all sentient beings; and sounds, which is the supernormal knowledge of the divine ear—since they are differentiated from the single divine ear, they are now combined. 7, 8, and 9 are all the supernormal knowledge of all dharmas: 7 is knowledge of cutting off doubt, 8 is knowledge of faculties, and 9 is knowledge of the proper time. 10 and 11 are both the supernormal knowledge of the extinction of all dharmas: the former clause is momentary extinction, and the latter clause is extinction through long periods of transmigration. 12 is supernormal power of base (ṛddhi-pāda), namely the supernormal power of having no substantial nature and having immeasurable form bodies, both also being differentiated from the domain of supernormal power (ṛddhi-viṣaya). Therefore, within this text, the meanings of the ten supernormal knowledges are fully contained. Regarding the commentary's "one hundred and twenty kṣaṇas," etc.: this elaborates on the verse in the *Kośa*. The verse says: 'One hundred and twenty kṣaṇas make the measure of a tatkṣaṇa; sixty of these make a lava; thirty of these make a muhūrta; thirty of these make a day and night,' etc. Regarding the commentary's "there are also places that speak of the initial portion of the day," etc.: texts such as the *Prajñāpāramitopadeśa* and the *Maitreya-vyākaraṇa-sūtra* also state this. That is, Śākyamuni cultivated difficult and ascetic practices to attain bodhi, whereas Maitreya cultivated peaceful and joyful practices to attain bodhi, namely paying homage and repenting during the three periods of day and night, and so forth. That is, the initial portion of the day, the middle portion of the day, the late portion of the day; the initial portion of the night, the middle portion of the night, and the late portion of the night—combined, these make the six periods. The dark fortnight and bright fortnight: that is, the Western Regions divide into dark and bright, with the dark first and the bright after. The sixteenth day of the first month begins the first month, and two months make a season. 'The four seasons,' also being the same as spring, summer, autumn, and winter in this land, etc.: 'etc.' includes the three periods of the year, all as in the 'Verse and Praise Chapter,' namely Fascicle Two of the *Datang Xiyu Ji*. The mention of 'the nine hundred births and cessations of the *Renwang [jing]*,' etc., refers to its second fascicle. The 'eighteen transformations' mentioned in the commentary refers to the text of Chapter Thirty-Seven of the *Yogācārabhūmi*. The verse says: 'Shaking and blazing, / spreading and manifesting, / transforming and coming-going, / contracting, expanding, entering of forms. / Ten: moving among same kinds, / concealing, revealing, doing with sovereignty, / subduing others, granting eloquence, / mindfulness, and peaceful joy. / Emitting great light, and so forth; / transforming other sentient things / so that they become other things; / these are called the supernormal powers of transformation.' That is: 1. shaking, 2. blazing, 3. spreading (also called pervading), 4. manifesting (also called displaying), 5. transforming, 6. coming and going, 7. contracting, 8. expanding, 9. all forms entering the body, 10. being of the same kind as those visited, 11. concealing, 12. revealing, 13. doing with sovereignty, 14. subduing others' supernormal powers, 15. granting eloquence to others, 16. granting mindfulness to others, 17. granting peaceful joy to others, 18. emitting great light. These eighteen are called 'transformations'; the last three lines clarify the 'ability to transform.' The characteristics explained in the present text are all readily intelligible in meaning. Regarding the commentary's "because without morality one cannot cultivate the mind-ground": the above explained in terms of the Dharma gates herein; this sentence explains in terms of symbolizing the stages. However, Meghasvara represents samādhi, Sāgaramegha represents prajñā, and here morality is clarified, showing that the three trainings begin with this. Below, 'there are twenty clauses': interpreting according to the text, their characteristics are readily known. These twenty precepts are also the twenty brahma-practices of the tenth pariṇāmanā; however, that was stated in terms of purifying oneself first before being able to benefit others, so it first protected against grave offenses, clarifying practices such as unbroken and unbreached; here it demonstrates that the bodhisattva fundamentally acts to benefit others, so it first clarifies great compassion and later reveals freedom from defilement. The names may differ slightly; now they shall be briefly correlated. 1. The precept of great compassion corresponds to that twentieth, the brahma-practice free of hostility; hostility is an obstacle to compassion, and having compassion, it is absent. 2. The precept of pāramitā corresponds to the eleventh, the brahma-practice practiced by all Buddhas of the three periods, because it practices the path of the Buddhas. 3. The precept of the Mahāyāna corresponds to the seventeenth, the incomparable brahma-practice, because the other yānas have no parallel to it. 4. The precept corresponding to the bodhisattva path corresponds to the eighteenth, the unshakeable brahma-practice, because it does not waver in the two benefits. 5. The precept of unimpededness corresponds to the thirteenth, the unattached brahma-practice, because through seeing tathatā one accomplishes the noble path, and hence there is no impediment. 6. The precept of non-retrogression corresponds to the fifteenth, the imperishable brahma-practice, because by holding it in accord with principle, it perpetually does not retrogress or perish. 7. The precept of not abandoning the bodhicitta corresponds to the sixteenth, the securely abiding brahma-practice, because the mind perpetually arrives at principle. 8. The precept of always taking the Buddha-dharma as one's cognitive object corresponds to the fourteenth, the uncontending brahma-practice: phenomena and principle being fully complete, there is nothing that is not the Buddha-dharma; what is there to contend over? Thus one always takes the dharmatā of the Buddhas as cognitive object. 9. The precept of always directing mindfulness toward all-knowledge (sarvajñatā) corresponds to the seventh, the brahma-practice praised by all Buddhas: holding the precepts in accord with principle, every movement tallies with the noble mind; since this takes the Buddha's wisdom as its cognitive object, how could the Buddhas not praise it? 10. The precept like empty space corresponds to the ninth, the non-apprehending brahma-practice, because, not apprehending subject and object, one holds it with sovereignty. 11. The precept of not relying on anything in all worlds corresponds to the eighth, the non-relying brahma-practice, because one does not rely on fame, praise, or gain in the present life, nor does one seek human or divine fruits in future lives. 12. The faultless precept corresponds to the fifth, the faultless brahma-practice, because with a concentrated mind one upholds the precepts without committing even a duṣkṛta offense. 13. The unharming precept corresponds to the sixth, the unclouded brahma-practice: as with the goose swallowing the pearl or being bound with grass, one cannot be blinded into committing harm, nor does one harm others. 14. The unbreached precept corresponds to the twelfth, the unbreached brahma-practice, because one does not commit the thirteen [saṃghāvaśeṣas], leaving no breach or remnant. 15. The unmixed precept corresponds to the third, the unmixed brahma-practice, because one does not think of the various conditions for breaking precepts, remaining undefiled even upon hearing the sound of armlets and bracelets. 16. The unturbid precept corresponds to the nineteenth, the undisturbed brahma-practice, because, being conjoined with samādhi, there is no turbidity or disturbance. 17. The precept free of regret corresponds to the twelfth [i.e., fourteenth], the unobstructed brahma-practice, because regretting an committed offense is an obstruction. 18. The pure precept corresponds to the tenth, the brahma-practice of increasing the bodhisattva's pure path, because, unlike the Śrāvakayāna, it is not merely phenomenal purification. 19. The precept free of dust corresponds to the fourth, the spotless brahma-practice, because not committing fall-causing offenses, there is no dust or speck. 20. The precept free of defilement corresponds to the first, the unbroken brahma-practice: if one commits the four pārājikas or ten grave offenses, one is like a broken vessel that can no longer be used, for these are the most defiled and heavy. If interpreted according to the above, this serves as textual evidence. They are also identical to the ten precepts of the *Mahāprajñāpāramitopadeśa*, as correlated in the 'Pariṇāmanā Chapter.'