大方廣佛華嚴經隨疏演義鈔 86.18

86.18

Regarding the Commentary's line beginning 'Now first, the mountain of swords cannot be grasped', the commentary text has three parts: First, it directly interprets the text's intended meaning, which is in terms of the earlier explanation based on prajñā, because prajñā can accomplish all practices. Second, from 'Herein' onwards, it generally identifies the profound and mysterious meaning of the three poisons. Third, from 'Yet there are five meanings' onwards, it opens the headings and explains them individually. First, regarding the statement 'The passages in the various sections of the Prajñā[-sūtras] are not singular', this is because the text extensively explains that the three poisons and four inversions are all completely pure, and extensively explains that the natures of lust, anger, and delusion are all empty and quiescent. Second, regarding 'Just as in Vimalakīrti it is walking the improper path', this is from the second fascicle, the chapter 'The Path of the Buddha'. 'Mañjuśrī asked Vimalakīrti: "How does a bodhisattva penetrate the Buddha's path?" Vimalakīrti said: "A bodhisattva walks the improper path—this is penetrating the Buddha's path." He further asked: "How does walking the improper path penetrate the Buddha's path?" The reply was: "The bodhisattva walks the five deeds of immediate retribution without vexation or malice; goes to the hells without any stains of transgression; goes to the animal realm without the faults of ignorance, arrogance, and the like; goes to the hungry ghosts yet is fully endowed with the Buddha's teachings; and even manifests the practice of anger while constantly maintaining loving-kindness and compassion."' These all say 'manifesting the practice', which refers to the illusory functioning of gathering sentient beings. It also says: 'What are the seeds of the Tathāgata?' Mañjuśrī answered: 'The conditioned constitutes the seed; ignorance and craving for existence constitute the seed; lust, anger, and delusion constitute the seed, etc.', concluding that the sixty-two views and all afflictions are all the seeds of the Buddha. He asked: 'Why is this so?' The reply was: 'If one sees the unconditioned and enters the correct determination, one cannot again generate the thought of anuttarasamyaksaṃbodhi. For example, lotuses do not grow on high plateaus or dry ground', and so forth—these are all the bodhisattva's illusory functions to transform sentient beings. The phrase 'first hooking them with desire' is also from this chapter, being Vimalakīrti's essential verse in response to Universal Manifestation of the Body of Form. The sūtra says: 'Manifesting acceptance of the five desires, / Yet also manifesting the practice of dhyāna, / Causing the minds of Māras to be bewildered / So that they cannot gain an advantage. / A lotus growing in fire / May indeed be called rare; / Practicing dhyāna while amid desires / Is rare in just the same way. / Or appearing as a courtesan, / Attracting those who lust for beauty: / First hooking them with desire, / Then later leading them to enter the Buddha's path.' Since it says 'appearing as', this clearly shows it is illusory function. 'Third, employing the mind within delusion': because they are ordinary householders, being accompanied by a wife and embracing children is their constant occupation, and they are not yet able to renounce worldly affairs. Employing the mind within worldly affairs, they are led to understand the emptiness of their nature: [thinking,] 'These are merely my false thoughts; I have not yet attained self-mastery, and I do not take them to be correct', causing delusion to gradually thin, so that they can leave it behind. The earlier sūtra also states: 'When the bodhisattva dwells at home with wife and children, he never for a moment abandons the mind of omniscience', and so forth. 'Fourth, retaining delusion to moisten rebirth', which has already been explained in the chapter 'Manifestation'. In Vimalakīrti's 'not entering the great ocean of saṃsāra', the preceding metaphor says: 'Just as without entering the great ocean, one cannot obtain the priceless jewel.' The Commentary merely summarizes the text. 'Fifth, the characteristic itself is the Way': this is because it is the substance of the Way, because the principle has no dual flavor, and because there is not a single dharma that is not the Buddha's Dharma. The phrase 'because it is inconceivable' is a general praise. They cannot be conceived of as ordinary desire and the like; hence it cites the text of the *Aningo-sūtra*. Previously, when using it once to apprehend the empty nature of desire, it employed the first meaning; here, taking it as being directly the Way, it is also like the seventh fascicle of the *Upadeśa*. The Bodhisattva Ānandabhadra spoke verses for Bodhisattva Jayamati, saying: 'Lust is precisely the Way; / Anger and delusion are likewise so. / Within these three matters / Lie the immeasurable paths of all Buddhas. / If someone makes distinctions / Between lust, anger, delusion, and the Way, / That person is far from the Buddha, / Like heaven and earth. / The Way and lust, anger, and delusion / Are equal as a single dharma. / If someone hears this and feels terror, / He is very far from the Buddha's path. / The dharma of lust is unproduced and unceasing; / It cannot cause the mind to be afflicted. / If someone clings to self and ego, / Lust will lead him into the evil destinies. / Seeing existence and non-existence as different practices, / One does not depart from existence and non-existence; / If one knows that existence and non-existence are equal, / He transcends them and accomplishes the Buddha's path.' In all, he spoke more than seventy verses, all showing they are directly the Way. Ānandabhadra is presently in the eastern direction, having become a Buddha past ten billion Buddha-fields; his land is also named Jewel Treasury, and the Buddha's name is King Whose Light Surpasses the Sun and Moon. Mañjuśrī said: 'The bhikṣu Jayamati was my very self.' At that time he did not believe, and suffered immeasurable torment. The Buddha asked: 'What benefit did you obtain upon hearing the verses?' He answered: 'I was able to end all sufferings, and generation after generation with sharp faculties understand the profound and wondrous Dharma', and so forth. Regarding the Commentary's line beginning 'Above, doubting was to discern its genuineness', the commentary text has five parts: First, it directly explains the sūtra's intended meaning. Second, from 'Māra can also do this' onwards, it poses a doubt and objection. Third, from 'Because of this good friend' onwards, it explains. Fourth, from 'If so' onwards, it follows the trace to give rise to a doubt. Fifth, from 'Because of revealing the Dharma' onwards, it explains and reveals the intention behind the doubt. Regarding the Commentary's 'Vimalakīrti says: Experiencing all contacts is like the realization of wisdom', this is from the first section on Kāśyapa, meaning that when wisdom realizes the true mark, contact is non-contact. When contact is non-contact, sensation is likewise so. When mind and object are both quiescent, this is direct realization.