華嚴經內章門等雜孔目章 4.25

4.25

As for the mastery of the fruition virtues, briefly stated there are three kinds: first, the fruition virtues of the Buddha in the Hīnayāna; second, the fruition virtues of the Buddha in the Triyāna; and third, the fruition virtues of the Buddha in the Ekayāna. As for the fruition virtues of the Buddha in the Hīnayāna, as [detailed] below in the unshared meanings, the one hundred and forty unshared meanings are precisely this matter. As for the fruition virtues of the Triyāna, as explained in the Mahāyānasaṃgraha, they are associated with twenty-one kinds of virtues. That treatise briefly adduces ten virtues of the dharmakāya: 1. characteristic; 2. realization; 3. mastery; 4. basis; 5. holding; 6. distinction; 7. virtue; 8. profundity; 9. mindfulness of the Buddha; 10. activity, to reveal the meaning of the dharmakāya. The extensive explanation is as in that treatise. For now, briefly citing the seventh, virtue, there are twenty-one phrases: 1. Associated with the most pure four immeasurables. 2. The eight liberations, also called turning away and relinquishing (vimokṣa). 'Liberation' refers to: (1) internally possessing form, externally contemplating form; (2) internally lacking form, externally contemplating form; (3) bodily realizing the pleasant liberation; (4) the base of boundless space; (5) the base of boundless consciousness; (6) the base of nothingness; (7) the base of neither-perception-nor-non-perception; (8) bodily realizing the state of cessation of perception and feeling. The first three turn away from afflictions, hence called liberations; the next four turn away from the lower realms, hence called liberations; the last one turns away from the mind having objective supports, hence called liberation. Furthermore, concerning the eight liberations, the current interpretation is different. The intent of the Hīnayāna and Mahāyāna sūtras is that contemplating form and knowing emptiness unimpededly constitutes form; such is the intent of this text. The first liberation relinquishes form with defiled characteristics; the second relinquishes the mind of form; the third accomplishes unimpeded form; the fourth relinquishes the mind of space; the fifth relinquishes the perception of apprehending consciousness; the sixth removes the perception of minimal consciousness; the seventh removes the perception of grasping concentration; the eighth removes the lack of mastery in taking up and relinquishing the accomplishment of concentration. Whence is this known? As in the virtues of the Tathāgata in the Dharma-saṅgīti Sūtra, first the names are listed, and then explained in sequence: 'Good son! What is having form and seeing form? What possesses form is all born from causes and conditions, empty and devoid of a living soul. Being able to know and see thus, one attains relinquishment of bondage; this is called liberation. What is internally having characteristics of form and seeing external form as empty and devoid of a living soul? It is all born from causes and conditions. Being able to know and see thus, one attains relinquishment of bondage; this is called liberation. What is the liberation through faith in the pure? If one discriminates characteristics of pure and impure, this is called wrong view. Because of faith in the pure, one attains liberation and relinquishment of bondage; this is called liberation. Transcending all characteristics of form, extinguishing all characteristics of resistance, not recollecting any characteristics of difference, knowing boundless space, one immediately enters the practice of boundless space. Knowing boundless space thus, one attains relinquishment and liberation from bondage; this is called liberation. Transcending all space, knowing boundless consciousness, one immediately enters the practice of boundless consciousness. This boundless consciousness is precisely empty; being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation transcending boundless consciousness. Knowing that there is no slight possession, one immediately enters the practice of nothingness. "Possession" refers to the afflictions of greed, anger, and delusion; entering the practice of nothingness means extinguishing those afflictions. Being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation. Transcending nothingness, knowing neither-perception-nor-non-perception as tranquil, one immediately enters the practice of neither-perception-nor-non-perception. "Neither-perception" means the stillness of intrinsic emptiness; "nor-non-perception" means existing by reliance on causes and conditions. Being able to know and see thus, one attains liberation and relinquishment of bondage, and attains the name liberation. Transcending all of neither-perception-nor-non-perception, extinguishing all feeling and perception, one enters the practice of the absorption of cessation. This bodhisattva sees thus: perception is like a mirage, feeling is like a water bubble; perception is feeling, feeling is perception; there is no knower, no living soul. Being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation.' The Satyakanirgrantha Sūtra, in clarifying the Tathāgata's virtues and explaining the sequential absorptions, eight liberations, etc., is completely identical and not different from the Dharma-saṅgīti Sūtra. The rest are as in the separate essay. 3. The eight bases of vanquishing (abhibhv-āyatana), also called bases of mastery. The mind is able to vanquish the object, causing the object to accord with the mind; hence they are called bases of vanquishing. (1) Internally conceiving form, externally contemplating few forms, fair or ugly; (2) internally conceiving form, externally contemplating many forms, fair or ugly; (3) internally not conceiving form, externally contemplating few forms, fair or ugly; (4) internally not conceiving form, externally contemplating many forms, fair or ugly; (5) internally not conceiving form, externally contemplating blue, blue color, blue appearance, blue light; (6) internally not conceiving form, externally contemplating yellow, yellow color, yellow appearance, yellow light; (7) internally not conceiving form, externally contemplating red, red color, red appearance, red light; (8) internally not conceiving form, externally contemplating white, white color, white appearance, white light. Surpassing the objective realm and surpassing afflictions, they are therefore called bases of mastery. 4. The ten all-inclusive bases (kṛtsnāyatana): namely blue, yellow, red, white, earth, water, fire, wind, the base of space, and the base of consciousness. Contemplating the upper, lower, and various directions, the ten dharmas such as blue are non-dual and immeasurable; this is called the all-inclusive bases. 5. Non-contentious samādhi (araṇā-samādhi). 6. Knowledge according to resolve (praṇidhi-jñāna). 7. The four unimpeded knowledges (pratisaṃvid). 8. The six supernormal knowledges (abhijñā). 9. The thirty-two marks of a great man. 10. The eighty minor marks. 11. The four kinds of purity of all characteristics: namely purity of body, purity of realm, purity of mind, and purity of cognition. 12. The ten powers. 13. The four fearlessnesses. 14. The four grounds of self-confidence (aprakṣālitatā), namely body, speech, mind, and livelihood. 15. The three applications of mindfulness: namely, if another gives rise to slander, the Tathāgata also does not become angry; if another is able to believe, the Tathāgata also does not feel attachment; if there is neither denigration nor faith, the Tathāgata also does not abandon them. 16. Eradication of residual impressions (vāsanā). 17. The dharma of non-forgetfulness (asaṃpramoṣa-dharma). 18. Great compassion. 19. The eighteen unshared dharmas. 20. The most supreme cognition of all characteristics. 21. 'Etc.' 'Etc.' refers to the six purities: (1) purity from the obstruction of afflictions, through extinguishing the three obstructions such as afflictions, the three obstructions being skin, flesh, and heart; (2) purity from karmic obstructions, through extinguishing the twenty-two karmic obstructions—the twenty-two being stated in opposition to the twenty-two kinds of ignorance; (3) purity from retributional obstructions, through eliminating the seven kinds of saṃsāric death—the seven kinds being the three kinds of samsaric death in portions in the three realms and the four kinds of inconceivable transformation death; (4) purity of benefit, because of having no barrier between saṃsāra and nirvāṇa; (5) purity of mastery, because without effort, one can manifest in accord with one's wish with respect to all dharmas; (6) purity of non-proliferation, because of transcending the realms of speech, coarse examination, subtle reflection, and discursive thought. The preceding twenty virtues are common to both Hīnayāna and Mahāyāna; the latter six phrases of virtues under 'etc.' belong exclusively to the Mahāyāna. The remaining meanings are as explained in the treatise. The virtues above are the meaning of the Triyāna, within which there are also similarities and differences. The preceding twenty phrases are common to the Hīnayāna of those who are attached to the Dharma (dharmamūḍha); the six phrases under the word 'etc.' belong exclusively to the Triyāna. Furthermore, as for the preceding twenty phrases being common to the Hīnayāna, they are only common to the initial teaching; the latter six phrases, which are restricted to the Mahāyāna, are restricted to the final teaching. Just as below in the Mahāyānasaṃgraha with the twelve phrases of profundity, there are also two adjudications: one is the profundity of the final teaching, and the second is the profundity of the sudden teaching; they should be adjudicated in accord with the twenty-one phrases. Third, as for the virtues of the Ekayāna, as spoken in the chapter on 'Inconceivable Dharmas', the Buddha has ten kinds of virtues: 1. the buddhas' kṣetras are inconceivable; 2. the buddhas' pure vows are inconceivable; 3. the buddhas' lineage is inconceivable; 4. the buddhas' appearance in the world is inconceivable; 5. the buddhas' dharmakāya is inconceivable; 6. the buddhas' voice is inconceivable; 7. the buddhas' wisdom is inconceivable; 8. the buddhas' mastery of spiritual power is inconceivable; 9. the buddhas' unimpeded abiding is inconceivable; 10. the buddhas' liberation is inconceivable. As extensively explained in the text below in the sūtra, it is not the same as the meanings of the Triyāna and Hīnayāna. This meaning of the Ekayāna applies down through the ten bhūmis. Why? Because in the Ekayāna, cause and fruition are non-dual and not different. In the Triyāna and Hīnayāna, it applies only to the fruition and does not extend to the cause. Furthermore, as the twelve kinds of profundity in the Liang translation of the Mahāyānasaṃgraha state: 'All afflictions have already been extinguished and subdued, as though harmed by poisonous mantras; through afflictions one arrives at the exhaustion of afflictions; the Buddha realizes all-knowledge.' The treatise states: 'All afflictions have already been extinguished and subdued, as though harmed by poisonous mantras.' The commentary explains: This single verse below clarifies the eleventh profundity, the profundity of extinguishing afflictions. 'All afflictions' refers to the afflictions of seeing and cultivation, which have already been extinguished on the bodhisattva bhūmis; although the remaining mental afflictions have not yet been extinguished, they are subdued by cognition and mindfulness, rendering their activity defunct. Just as various poisons, harmed by the power of mantras, no longer possess their original capacity, mental afflictions are also like this: guarded by cognition and mindfulness, they can no longer give rise to the defilement of the two afflictions. The treatise states: 'Through afflictions one arrives at the exhaustion of afflictions; the Buddha realizes all-knowledge.' The commentary explains: Bodhisattvas retain latent afflictions (anuśaya) as factors assisting the path, unlike the two vehicles who quickly enter parinirvāṇa. Due to this matter, their cultivation of the path reaches its culmination, attaining the complete extinction of residual impressions and the realization of round cognition. Furthermore, as the fourth profundity states: 'If one does not retain this latent desire, then one would be the same as the two vehicles in nirvāṇa; if one does not eliminate manifest desire, then one would be no different from ordinary beings.' Question: The twelve profundities are the dharmakāya of fruition virtue, already free from all obstructions. Why is the retention of afflictions adduced to explain the profound meaning? Answer: Now, in the demarcation of the dharmakāya, it clarifies the dharmakāya in contrast to the limit of saṃsāra. Within the limit of saṃsāra is the meaning of non-mastery; within the scope of the dharmakāya is the meaning of mastery; hence it speaks in this way. Furthermore, as stated in the Liang translation of the Mahāyānasaṃgraha, clarifying the meaning of the Triyāna: The treatise states: 'Furthermore, a sūtra says: "The Buddhadharmas are profound."' The commentary explains: Below it clarifies the path and the fruition of the path, hence it says 'profound.' The treatise states: 'What is profound?' Within this treatise it distinguishes at length by itself: 'All Buddhadharmas have permanence as their nature, because the dharmakāya is permanent.' The commentary explains: The dharmakāya of all buddhas is permanent; all Buddhadharmas rely on the dharmakāya, taking the dharmakāya as foremost. The permanence of the dharmakāya constitutes the nature of all Buddhadharmas. The treatise states: 'All Buddhadharmas are severed, because all obstructions are completely severed and exhausted.' The commentary explains: Each and every Buddhadharma is completely without the obstruction of afflictions and the obstruction to knowledge; having obstructions severed and exhausted constitutes the nature of all Buddhadharmas. The extinction of present afflictions is 'severance'; the non-arising of future afflictions is 'exhaustion'; this is precisely the knowledge of exhaustion and the knowledge of non-arising. The treatise states: 'All Buddhadharmas have arising as their nature, because the nirmāṇakāya constantly arises.' The commentary explains: Due to the fundamental vow of compassion, the nirmāṇakāya is arisen, continuous without end; therefore the arising of the nirmāṇakāya constitutes the nature of all Buddhadharmas. The treatise states: 'All Buddhadharmas have attainable capacity as their nature, because they are able to attain the shared antidote to the eighty-four thousand afflictive behaviors of sentient beings.' The commentary explains: All Buddhadharmas have unattainability as their nature; this is the correct explanation, because due to the three non-natures, existence and non-existence cannot be determinately stated. Although they have unattainability as their nature, there is also the meaning of attainable capacity. If separated from the Buddhadharma, one could not attain the distinct understanding of the afflictions to be counteracted, and could not attain the establishment of the counteractive path. The treatise states: 'All Buddhadharmas have desire as their nature, because sentient beings with desire are gathered through love, causing them to become one's own body. All Buddhadharmas have anger as their nature; all Buddhadharmas have delusion as their nature; all Buddhadharmas have ordinary-being dharmas as their nature.' The commentary explains: This has two meanings. First, the bodhisattva gathers all sentient beings with desire into their own body, and all Buddhadharmas rely on one's own body. Second, great compassion is love, and love is precisely desire; the bodhisattva gathers all sentient beings with great compassion, and based on great compassion, practices of merit and wisdom arise. Anger, delusion, and ordinary-being dharmas are also like this. The treatise states: 'All Buddhadharmas have non-defilement as their nature; having accomplished suchness, they cannot be defiled by any obstruction.' The commentary explains: Suchness after the path has exhausted and severed all obstructions, being immaculate and pure; hence it is called 'accomplished.' It cannot be defiled by any obstruction, because all Buddhadharmas take this true reality as their essential nature. The treatise states: 'All Buddhadharmas cannot be defiled; the buddhas appear in the world, and cannot be defiled by worldly dharmas.' The commentary explains: The former clarified the objective realm of suchness; this clarifies the cognition of suchness. All buddhas and bodhisattvas take the cognition of suchness as their substance, which is precisely the saṃbhogakāya/nirmāṇakāya. This substance is manifested by the suchness of consciousness-only, not arisen from the discrimination of faculties and sense fields; it cannot be defiled by the eight worldly dharmas or the afflictions of desire, anger, and the like arisen from worldly dharmas. Why? Because it is their antidote. The accomplishment of the cultivated non-conceptual cognition is called the buddhas appearing in the world. The remaining meanings are as in the separate essay.