華嚴經疏 1.26.2

1.26.2

Among them, the first two lines, [on] "surpassing" and "irreversibility", reveal the supreme progress onward. For looking from later grounds to previous ones, all are called "progressively surpassing"; looking from previous grounds to later ones, entering irreversibility, all are called "progressing onward". The last three lines reveal "going to the end". The culmination of the ten grounds' positions is called "the end"; ascending into the fruit of buddhahood is called "going". Among the three lines, the first two reveal the end: namely, in the Ground of the Dharma Cloud, being able to receive the rain of Dharma and being able to shower down rain to benefit sentient beings. The last line [refers to] receiving the accession and becoming a buddha, hence it is said, "ascending into the buddha-ground". This first [line on] recollecting the practices of the buddhas encompasses the subsequent six, designating it as general; returning to the initial recollection of the buddhas, it is spoken of as specific; hence it is said to be "both general and specific". In the third section, on recollecting what is currently attained and generating joy: first, in the general [statement], leaving worldly objects behind, the treatise explains it as leaving behind the affairs of ordinary beings' grasping. These six sense-object realms are what worldly ordinary beings grasp. Furthermore, before entering the first ground, what is grasped does not disappear; as the treatise says, establishing even the slightest thing before oneself is not entering the grounds. Now, entering the supramundane and realizing the phenomenon of suchness, one leaves behind the affairs of the worldly realms that were grasped; hence it says, "I progressively leave behind all worldly realms and generate a joyful mind." There are nine kinds of this progressive leaving behind: First, progressive leaving behind through entering: namely, entering into the Dharma practiced by all buddhas; hence it says, "because of entering into the equality of all buddhas." Since these nine kinds bear some similarity to the previous eight surpassings, why are they taken and explained separately? In the previous [passage], adducing this directly revealed the marks of generating the mind; this text [concerns] recollecting this current attainment and generating joy. In actual principle, what is attained in the first abidance is not different. Second, because of far abandoning the ordinary beings' rank prior to the grounds. Third, because of closely arriving at the ground of supramundane noble wisdom. Fourth, because of severing and leaving behind the karmic fruits of conceptual afflictions and evil destinies. Fifth, because of being capable of serving as a refuge for sentient beings. Sixth, because of oneself recollecting that practice is accomplished and approaching the Buddha is not far off; hence it says, "closely seeing". Seventh, because of attaining birth in the various enjoyment lands of the Buddha; a pure land is the domain of the Buddha's determination. Eighth, progressive leaving behind through equality: realizing suchness together with all bodhisattvas and entering into their number. Ninth, sovereign in supreme retribution, hence it says, "abandoning fear". This text has two parts: first, a direct explanation; later, repeated distinctions. Furthermore, among these ten [lines], the first two lines reveal that the activities undertaken and the affairs manifest are dissimilar: this takes the Buddha-Dharma as the affairs undertaken, dissimilar to ordinary beings grasping the affairs of the six sense-objects. The next two lines reveal that one's own body is dissimilar: namely, this takes noble wisdom as the body, dissimilar to the body of deluded consciousness of the ordinary ground. The subsequent six lines reveal six kinds of dissimilarity: 1. Having severed and transformed, one attains supramundane pure practice; not resembling ordinary beings who habituate practices of evil paths, hence it is said, "practices are dissimilar." 2. The bodhisattva's great compassion arises on the basis of sentient beings and turns back to become a reliance for beings; not resembling ordinary beings who cannot save themselves and cannot serve as a reliance. 3. The bodhisattva sees the Buddha, obtains power, and aids practice; not resembling ordinary beings who, not being fit vessels, cannot obtain it. 4. The bodhisattva is born in pure buddha-lands; not resembling ordinary beings who are born in the five destinies, hence it is said, "places are dissimilar." 5. Realizing suchness through correct cognition to nurture wisdom; not resembling that which is born of ordinary beings' defiled karma. 6. The inner mind is fully ripened, what is done is without fear, and accomplishment is definite; not resembling ordinary beings who carry hindrances and are constantly fearful. Because of these dissimilarities, it is called "progressive leaving behind". As for "fear" and "unpleasant", etc.: this means the five, such as [fear of] lack of livelihood, cause the mind to loathe, hence called "unpleasant". When that which is feared is uncertain, one becomes suspicious and apprehensive; when that which is feared is certain, one gives rise to distressing thoughts. This is a mental factor arising together with the mind, hence called "associated with ideation". This is the essence of fear; because the mind fears, it manifests physically, discarding the body, hence there are occurrences such as hair standing on end. Second, the repeated distinction of fears has two parts: first, posing questions and setting forth the two chapter headings: 1. fear; 2. leaving behind; later, explaining the previous two headings. First, explaining the chapter on fear: explaining these five fears through six sections. 1. Pointing out the essence: there are four factors: 1. suspicion; 2. apprehension—apprehension is like cogitation; 3. distress; 4. ideation. As before, this can be understood. 2. Clarifying the intention of the exposition. "Why is that?" inquires into its intention. In actual principle, the initial [ground] severs and eliminates hindrances such as afflictions; why then is leaving behind fear spoken of here? The treatise explains that these five fears are hindrances to the first ground, hence they are uniquely spoken of here. If so, why are they spoken of only under the explanation of the name? The treatise states that it is to further speak of the surpassing benefit of the ground. Wishing to clarify that the benefit of joy is contrary to fear, this is adduced. 3. Making distinctions based on the three karmas: The treatise states that the first, second, and fifth rely on body, speech, and mind. This has two senses: specific and general. In the specific, lack of livelihood relies on the body; ill repute relies on speech—although ill repute is uttered from another's mouth, by nature it is vocal karma; fear of assemblies relies on the mind, because the mind lacks the virtue of wisdom and thus generates fear of assemblies. In the general, lack of livelihood relies on the three karmas: clothing not covering the form, food not filling the mouth, and misery pressing in; the remaining two can be understood as general. The fourth and fifth rely solely on the body: fear arises because of abandoning the lovable good destinies—this is the fear of death; fear arises because of obtaining the detestable evil destinies—this is fear following upon evil destinies; discarding and obtaining pertain to the body and not other karmas. 4. Establishment: The treatise says, why are only five fears spoken of? Beatings, bindings, and all such fears are all subsumed under the five. 5. Pointing out the causes: The treatise speaks of two causes: 1. erroneous cognition and falsely grasping ideations, views, and affection/attachment; 2. paucity of roots of goodness. The first serves as the cause for three fears: erroneous cognition is the cause of [the fear of] lack of livelihood—due to erroneous cognition reckoning a self, one fears one's own lack of livelihood and pursues resources; falsely grasping ideations is the cause of the fear of ill repute—falsely ideating and fearing, one grasps after a good reputation and consequently gives rise to this fear; views and affection/attachment are the cause of the fear of death—due to viewing a self, one is affectionate and attached to one's own body and fears its death. These three are equally unwholesome factors, hence combined into one. Paucity of roots of goodness is the cause for the remaining two: paucity of merit and goodness brings fear of falling into evil destinies; paucity of wisdom and goodness brings fear of great assemblies. Furthermore, paucity of past goodness brings fear of great assemblies in the present; paucity of present goodness brings fear of future evil destinies. Both being paucity of goodness, they are combined into one cause. 6. Countermeasures: Because of leaving behind these causes, fear is accordingly extinguished. All can be understood as in the sūtra. The section explaining the name is concluded. Third, in the section on securely abiding in the ground, there are three parts: first, a general clarification of securely abiding; second, thirty lines from "the so-called" onward that specifically distinguish securely abiding; third, one line from "accomplishing" onward that generally concludes securely abiding. In the first, there are also three: 1. Great compassion as the foremost: this is the cause of securely abiding. The practices undertaken by bodhisattvas are entirely for sentient beings; compassion is the foundation of practice, hence called "compassion as foremost". 2. The mind having no resentment or hatred toward sentient beings, etc.: this is the contemplation of securely abiding. In this, there are two: first, having no resentment or hatred in mind when sentient beings contravene and harass.