大方廣佛華嚴經隨疏演義鈔 87.13

87.13

Regarding the commentary's: “The second, the ship captain Vaira, to... corresponds to indestructible pariṇāmanā”: because one attains the indestructible faith of the ten kinds of roots of goodness and dedicates them, it is called indestructible. Regarding the commentary's: “The Buddha path is high...”, downward: in the new translation, there are ten items forming five pairs; in the present sūtra, there are only four pairs, lacking the fourth, security and danger. The commentary merely shows its characteristics briefly without stating “etc.”, which equates to the remaining meanings. A full exposition of the contemplation of characteristics involves multiple meanings: first, not destroying characteristics, then five are to be relied upon and five are not to be relied upon. Second, not destroying nature, then one does not see high or low, and there is no evenness or ruggedness; first, there is no high or low. Therefore, the sūtra says: “One does not see a single dharma that is a Buddha-dharma, nor does one see a single dharma that is not a Buddha-dharma.” Thus the Diamond [Sūtra] says: “This dharma is equal, without high or low.” Second, abiding in the right path, one does not differentiate between heterodox and right. Third, one does not view karma and afflictions as what is severed, nor does one view wisdom as what can sever; there are neither afflictions nor separation from afflictions. Fourth, one does not see saṃsāra as chaotic, nor does one see nirvāṇa as tranquil; between the two bounds of saṃsāra and nirvāṇa there is no difference, hence there is neither security nor danger. Fifth, there are no great or small, triyāna or ekayāna; since vehicle is not what I expound, the three natures and characteristics are both not destroyed; thus, although there is neither high nor low, high and low are not destroyed; having neither high nor low is truly high, and so on, each being in accord with the middle. The three above are the intention of the three contemplations. The fourth is taking non-attainment as upāya; simultaneously observing all, with one containing all, only then is it true contemplation. Regarding the commentary's: “If the ocean of Buddha-dharma...”: based on the deduction of superiority below, there are multiple oceans; briefly citing two of them, the rest can be known by analogy. Regarding the commentary's: “The form and formless [realms], etc., rely on the consciousness-mind's concentration, with shallowness and depth in terms of kalpas”: sinking into emptiness and stagnating in quiescence is the meaning of whirlpools. The initial stage of the formless [realm lasts] twenty thousand, and each subsequent stage increases by twenty thousand. The Non-conceptual [realm] with eighty thousand kalpas is deep; twenty thousand is shallow. In the form realm there is no difference between day and night; the number of kalpas equals their bodily measure. Thus the first dhyāna is the shallowest, and each higher one is progressively deeper. What is not yet non-conceptual is all the concentration of the consciousness-mind; therefore, they are characteristics of the mind and consciousness. Regarding the commentary's: “Possessing upāya is firmness...”, and so on: this has already been explained in the seventh ground. Regarding the commentary's: “Again, saying that cultivation has abiding and non-abiding”: above was in terms of external conditions, the eight worldly winds; here it is in terms of correct cultivation: non-abiding accords with renunciation, while abiding goes against it. Furthermore, having abiding accords with the flow of saṃsāra, while non-abiding is the reverse of this. Regarding the commentary's: “If expanding the third and fifth into three each”: the three within the third are: first, the shallowness and depth of whirlpools; second, the distance of the surging waves; third, the quality of the water's colour. The three within the fifth are: first, knowing whether the ship's iron and wood are sturdy or fragile, and whether its mechanisms are rough or smooth; second, the magnitude of the water; third, the favourability or unfavourability of the wind. These two, having three each, make six, which together with the other three make nine. From “Having thus...” downward, it concludes into ten: proceeding when it is viable to proceed and stopping when it is viable to stop; although it is a general conclusion, its meaning counts as one.