華嚴經內章門等雜孔目章 3.10

3.10

Regarding the six right views, the *Jingangxian lun* states: First, the right view of real cognition, which can know the dharma of principle. Second, the right view of practice, which can know the dharma of practice. These two are the imports of the teaching. Third, the right view of teaching, because it can know the dharma of teaching. Fourth, the right view free from the two extremes, knowing that the former dharma of principle is not the same as conceptual grasping. Fifth, the right view of the inconceivable, knowing that the former dharma of practice accomplishes virtues and transcends conceptual thought. Sixth, the right view of faculties, desires, and dispositions, knowing that the former dharma of teaching is expounded in accordance with the minds of beings. These right views know the demarcation of dharmas. This accords with the Triyāna. If one relies on the Ekayāna, there are the ten clearly comprehended dharmas, as expounded in the 'Chapter on Transcending the World'—namely, the clearly comprehended dharma of according with the world, in order to nurture the wholesome roots of all ordinary beings in the world; the clearly comprehended dharma of unhindered, indestructible faith, understanding the true nature of dharmas, for followers of faith; the clearly comprehended dharma-understanding of abiding securely in the dharmadhātu, for followers of the dharma; the clearly comprehended dharma-understanding of departing far from the eight heterodoxies and proceeding toward the eightfold noble path, for the eight persons; the clearly comprehended dharma-understanding of eliminating the multitude of fetters, severing the outflows of saṃsāra, and seeing the real truths, for srotāpannas; the clearly comprehended dharma-understanding of contemplating sensory flavors as illusory and yet returning to take rebirth, for sakṛdāgamins; up to not taking pleasure in the three realms even for a moment, not clinging to taking rebirth, and solely seeking the exhaustion of outflows, as the clearly comprehended dharma-understanding for anāgamins; being unimpeded in the six superknowledges, through the eight liberations entering at will the nine successive attainments, with all forms of eloquence clearly comprehended in dharma-understanding, for arhats; constantly delighting in solitude, gaining understanding based on external conditions, being content with few affairs without awakening through others, and accomplishing wisdom as a clearly comprehended dharma-understanding, for pratyekabuddhas; and accomplishing superior cognition with faculties clear and sharp, mind constantly liberated, nurturing immeasurable merits and wisdom, fulfilling the ten powers and four fearlessnesses of all Buddhas, with all Buddhadharmas clearly comprehended in dharma-understanding, for bodhisattvas. Question: Why cite those lower dharmas to explain the meaning of clear comprehension? Because the Ekayāna is extremely profound, citing the lower by way of analogy allows people to understand easily. In the Hīnayāna this does not exist; it is through bringing them into relief that great understanding is accomplished. The remaining meanings are as in the separate chapter.