大乘法苑義林章 6.35

6.35

Fourth, rejecting and establishing: The first fascicle of the Daśabhūmikā-śāstra says: 'Like the thirsty longing for cold water, like the hungry longing for fine food, like the sick longing for a good physician, like a swarm of bees relying on honey, we too are like this, wishing to hear the nectar-like Dharma.' This metaphor has four meanings: 1. receiving and upholding; 2. providing assistance; 3. leaving behind; 4. peaceful and happy practice. What does this mean? Just as water is drunk upon obtaining it without chewing, so the wisdom of listening receives as soon as it first hears, receiving and upholding following what is heard. Just as chewing food aids in the growth of bodily strength, so the wisdom of reflection chews the heard Dharma, aiding in the growth of the power of wisdom. Just as taking good medicine eliminates sickness through the medicine's operation, so one possessing the wisdoms of listening and reflection, conforming to the correct meaning and practicing in accord with the Dharma, leaves behind all the afflictions of kleśas and habitual tendencies. Like honey, which is the resting place of pleasant activity that a swarm of bees relies upon, so the fruit of the wisdoms of listening, reflection, and cultivation is the place that the noble ones rely upon, enjoying and dwelling happily in the sweet taste of the present Dharma. Since the three wisdoms are the causal foundation of the noble fruits, the first three metaphors are spoken. Therefore, the three wisdoms neither decrease nor increase, because the bees relying on honey serves as a metaphor for the noble fruit. Furthermore, cultivating noble causes has four supreme practices: approaching good spiritual friends, listening to the true Dharma, proper reflection, and practicing in accord with the teaching. The first is a practice of merit; the latter three are practices of wisdom. Here, the practices of wisdom neither decrease nor increase. Furthermore, that which serves as a standard has, briefly, two gates: 1. good people; 2. supreme teachings. Teaching (dharma) is twofold: 1. doctrine; 2. principle. In general terms, the three vehicles' practicing of supreme dharma has, briefly, two stages: 1. distracted; 2. concentrated. Relying on practicing supreme dharma, doctrine comes first and principle follows. Listening excels primarily in taking doctrine as its objective realm, while reflection excels subsequently in taking principle as its objective realm; hence they are divided into two kinds. Although the wisdom of cultivation has worldly and supramundane [aspects], because realized understanding is not distinct, they are combined into one wisdom. Furthermore, the causes of saṃsāra are, briefly, twofold: 1. affliction; 2. karma. Those that arise frequently and are heavy are only delusion and doubt. Due to delusion, one is confused about objective realms and does not understand the true and the false. Due to doubt about cause and effect, one is unwilling to engage in cultivation. Through these two gates, unwholesome karma arises. In order to eliminate delusion, one is made to listen first; in order to sever doubt, one next reflects on the subtle principle; and in order to quell unwholesome karma, the wisdom of cultivation is taught last. When the causes of saṃsāra are extinguished, the painful fruits cease accordingly; and when the supramundane path is cultivated, awakening and tranquility are achieved. Furthermore, there are three secondary afflictions (upakleśa) that frequently manifest: 1. incorrect knowledge; 2. forgotten mindfulness; 3. distraction. Although having distinct active aspects, each has that which can eliminate it; that which can genuinely sever them is intrinsically of the nature of wisdom alone, so the three wisdoms are said to subdue and sever them in order. Furthermore, the causes of leaving the world are, briefly, twofold: 1. merit; 2. wisdom. Since wisdom is the superior characteristic of knowledge, it alone receives the name; the rest are inferior characteristics of merit, so they are spoken of collectively. Within knowledge, there are, briefly, three grades: lower, middle, and upper, because the initial cultivation, intermediate cultivation, and subsequent cultivation are distinct. Due to these three grades, wisdom is divided into three. Furthermore, when wisdom arises, it is due to three powers: 1. the power of conditions; 2. the power of causes; 3. the power of both. The three wisdoms arise respectively due to these three powers, neither decreasing nor increasing. Again, they arise due to three powers: 1. the power of others; 2. the power of oneself; 3. the power of both. Again, due to three powers: 1. the power of provisions; 2. the power of intrinsic nature; 3. the power of both. Again, due to three powers: 1. external power; 2. internal power; 3. the power of both. Again, due to three powers: 1. largely due to the power of doctrine; 2. largely due to the power of meaning; 3. largely due to the power of concentration. As the three wisdoms arise respectively due to these, the three wisdoms are said to neither decrease nor increase. This gate excludes speaking of other dharmas as that which is accomplished by them, and speaks only of the subtle wisdom arising from the three causes being called 'accomplished by them'; this is also the meaning of rejecting and establishing.