華嚴經疏 1.25.2

1.25.2

[they are] only these two delusions, and they also encompass seeds. Furthermore, according to this, the two delusions may be divided into three, namely affliction, karma, and retribution; or divided into four by adding coarseness; or divided into five, that is, by dividing the afflictions into the two obscurations. All of these are what is eliminated here. Generally discussing the meaning of abandonment, there are three kinds: First is abandonment by essential nature: the seeds of delusion arising in the paths of seeing and cultivation—consisting of all afflictions and their associated mental states, unwholesome, and obstructed morally neutral defiled dharmas—are eternally abandoned. Here, the primary minds, the omnipresent mental factors, and the particular mental factors are by nature not defiled and are not dharmas to be abandoned; yet because they are conjoined with afflictions, they are called 'associated', and since the abandonment of the afflictions is attained, they are said to be 'abandoned'. Second is abandonment by bondage of seeds: contaminated wholesome and unobstructed morally neutral [dharmas], extending to form, mind, and so forth, are not directly contrary to the Path and by nature are not to be abandoned; but because the afflictions of the six consciousnesses that take them as objects are abandoned, they are said to be 'abandoned'. Third is abandonment by non-arising: through this path of seeing abandoning the delusions of seeing, having shed the support of the bodies of non-Buddhists, [non-Buddhist attainments] cease to exist, so that the non-conceptual attainment and the retribution of non-conception eternally do not arise. Furthermore, the unwholesome karma that brings about the general retribution of the three evil destinies all becomes non-analytical cessation, and is also called 'non-arising'. The retributions of the three evil destinies, being devoid of sense-faculties or having two faculties, [rebirth in] Uttarakuru, and so forth, also all do not arise; and as the fruits supported by wholesome karma for the specific retributions of animals and hungry ghosts cease to exist, they also do not arise. The above is explained provisionally according to the initial teaching. If explained according to the final teaching, the first ground also abandons the three realms, segmented [samsāra], and the suffering of afflictions and karma. On the grounds, one abandons only the obscuration of the knowable and transformational retribution. The affliction obscuration is gradually subdued prior to the grounds and is completely severed at the first ground. The obscuration of the knowable is also subdued prior to the grounds; one portion is severed at the first ground, and the remainder is severed one portion at each of the subsequent grounds, being completely exhausted only at the Buddha ground. This is as explained in the Liang translation of the [Mahāyāna]saṃgraha, the Ratnagotravibhāga, and other treatises. Fourth, as for what is realized: this refers to the meaning of the omnipresence of the tathatā of the dharmadhātu. The Vijñaptimātratāsiddhi says: 'Omnipresent tathatā refers to this tathatā being revealed by the two emptynesses, there being no phenomenon in which it is not present.' Explanation: 'Processes' (saṃskāra) refers to conditioned formations. The tathatā revealed by the two emptynesses of self and phenomena is omnipresent throughout all conditioned formations; hence it is called 'omnipresent'. In the Liang translation of the Mahāyānasaṃgraha, it is called 'pervading all', because it pervades all conditioned formations. The seventh fascicle of Vasubandhu's Mahāyānasaṃgraha[-bhāṣya] says: 'Because there is not the slightest dharma that is not non-self, it is called omnipresent.' The seventh fascicle of Asvabhāva's Mahāyānasaṃgraha[-upanibandhana] also says: 'Because there is not the slightest dharma that is not empty, it is called omnipresent.' In truth, the two emptynesses extend to the other nine grounds; but because it is newly realized in the initial stage, it is named after it. Fifth, as for the practices accomplished: there are briefly four kinds: 1. In terms of predominant cultivation, accomplishing the practice of giving; 2. In terms of what is accomplished, giving rise to the sixteen vows; 3. In terms of what is cultivated and accomplished, namely the ten practices such as faith; 4. In terms of actual practice, namely practices such as the ten pāramitās, there being none that are not cultivated. The rest of the practices cultivated are clear in the text of the commentary itself. Sixth, as for the fruits attained: there are briefly four kinds: 1. Attaining the four fruits such as pliancy upon the fulfillment of that ground, as should be known below; 2. Attaining the fruits such as great wealth accomplished by the practice of giving; 3. According to the Mahāyānasaṃgraha, by penetrating the meaning of the emptiness of obscurations, attaining the fruit of the cessation of all obscurations; 4. Generally speaking, attaining the realization and wisdom regarding the three natures and three non-natures of Vijñaptimātra, as well as fruits such as śamatha and vipaśyanā, etc., with the remainder as explained in the text. Seventh, as for explaining the text: within the text on this ground, there are two distinct parts: first the prose, and later the verses. The former contains four sections: 1. The section on initially abiding in the ground; 2. The section on explaining the name of the ground; 3. The section on securely abiding in the ground; 4. The section on assessing superiority. In the first section, the treatise divides it into four: 1. On what body does one rely? That is, one takes the thick accumulation of wholesome roots as the supportive body. 2. For what purpose? In order to seek the fruit of buddhahood. 3. By what cause? Taking great compassion as the cause. 4. With what characteristics? Transcending the ordinary and attaining the noble as the characteristic. Each of these four has ten aspects, distinctively analyzed, called the bodhisattva initially abiding in the first ground. Furthermore, these four meanings correspond to the four characteristics of the bodhisattva's aspiration within the abiding of supreme joy in the Chapter on Abidings in the forty-eighth fascicle of the Yogācārabhūmi; the text is identical while the wording differs slightly, which may be understood by grasping the intent. That text says: '1. With what characteristics does a bodhisattva generate the aspiration? 2. Taking what as the cognitive object does one generate the aspiration? 3. What is the form and characteristic of the aspiration? 4. What supreme benefits does the aspiration possess?' That treatise, relying on this sūtra text, provides that brief explanation without completeness. Within 'First, on what body does one rely', there are three parts: first, concluding the preceding to address the assembly generally; second, directly revealing the characteristics of practice; third, from 'such sentient beings' onward, concluding the practice to enter the stage. In directly revealing the practice, the first phrase is general: accumulating superior wholesome [qualities] over an entire asaṃkhyeya kalpa is called 'thickly accumulated'. 'If there are sentient beings' refers to these sentient beings who newly enter the ground, not those prior to the grounds. Some attribute these ten phrases to the generation of aspiration prior to the grounds before entering the first ground; this does not accord with the text. How could what is prior to the grounds be subsumed under the first ground? Because this text speaks of the first ground and not prior to the grounds, one should know that this is spoken concerning the place of initially abiding in the ground. In distinguishing the characteristics of the wholesome roots relied upon here, this accumulation has nine kinds: 1. Accumulation of practice: 'well acting as an associate, observing the precepts' means taking wisdom as primary and precepts as its accompanying companion, hence called 'associate'. As the sūtra says: 'because of cultivating all wholesome practices'—meaning that the three collections of precepts are not merely one, it says 'all wholesome practices'. 2. Accumulation of concentration: concentration assisting the path of wisdom is called 'samādhi well acting as an associate'. As the sūtra says: 'because of well accumulating the dharmas that assist the path'. 3. Accumulation of closeness: drawing close to the buddhas, making offerings, paying respect, and cultivating the wisdom born of hearing. As the sūtra says: 'because of making offerings to all buddhas'. 4. Accumulation of gathering: the wisdom born of contemplation is well able to deliberate upon and gather the pāramitās, hence called 'gathering'. As the sūtra says: 'because of gathering all pure dharmas'—meaning that the six pāramitās cure defilements, hence called 'pure'. 5. Accumulation of protection: the practice of wisdom born of cultivation above accords with good friends, and thus is gathered and protected; noble genuine realization cultivated is able to be entered, hence called 'cultivating actual realization'; because of practicing actual realization, one is instructed and protected by those good friends; hence it says 'protected by good spiritual friends'. 6. Broad accumulation: broadly for all sentient beings, bringing about benefit with earnest and deep mind. 7. Accumulation of faithful mind: resolutely having faith and joy, seeking the great Dharma. 8. Manifest accumulation: in accordance with the good accumulated, mostly turning toward benefiting sentient beings, hence it says 'the mind mostly turns toward kindness and compassion'. Therein, kindness is directed toward the suffering of suffering and the suffering of change, because the practice of kindness is coarse; compassion is directed toward the suffering of conditioned existence, making it clear that it is subtle. Question: The earlier text states that kindness bestows joy and compassion relieves suffering; why is it not the same as this? Answer: These two have both common and distinct aspects; the distinct is as distinguished before.