華嚴經疏 1.7.2

1.7.2

First, it restates the preceding [point], that impermanence is real. "Knowing [that they] have no maker..." directly reveals [that they are] without rescue. First, stating "knowing that there is no maker and no producer" means that within impermanent phenomena there is no one who can take action to bring about rescue and protection. In the treatise's sūtra text, it is called "having no rescuer"; this is a general clause. The words "without coming..." distinguish the particulars below. Therein, the first four clarify being without rescue with respect to death: 1. In youth and prime, impermanence has not yet arrived, and looking toward death later on, there is no refuge to report to in order to gain release; hence it is called "without refuge or support." Here, calling it "without coming and without going" means there is no protector who comes and can make impermanence go away; hence it is expressed this way. 2. When one's years decline and death approaches, this is called the time when impermanence arrives; there is no one who can rescue them. Because impermanence and death are imminent, there is manifold shared sorrow; hence it is called "sorrow." Sorrowful thoughts following one after another is called "manifold"; arising together with the mind is called "shared." 3. When the aggregates of life disintegrate, the signs of death manifest before one, and during this interval sorrowful thoughts increasingly intensify; this is called "grief." 4. When the four great elements disperse, various afflictions of suffering are produced. Because in the above four, the aspects of being without rescue at the time of death are prominent, they are distinguished first. The next two clauses concern the faults and lack of rescue in external objects sought after. First, "fettered by aversion and attachment": this means that when pursuing things, one's desire for what one wants increases, while aversion towards what one does not want increases. In agreeable and contrary circumstances, deluded conceptualizations of attachment and aversion perpetually bind one, never relinquishing their hold, and antidotes do not penetrate; hence it is called "without rescue." Second, in the treatise's sūtra text it is called "grief and affliction turning into more": at the time of consumption and enjoyment, there is little pleasure and much suffering. That is, in guarding material wealth, enmity is incurred, even to the point of losing life; the suffering and affliction is greater than the suffering of poverty. This sūtra omits this clause. The next four clauses concern the lack of rescue regarding physical suffering. Therein, first, "without halting or accumulation" clarifies that when the body ages, youth and vigour cannot be gathered again; hence it is called "without rescue." Second, "without a definite place of birth" clarifies that even if life comes to an end, one cannot definitely know in which path one will be born. The treatise's sūtra text omits this clause. Third, "only for the sake of greed, etc." clarifies that in youth and prime, based on the three feelings, one gives rise to the three poisons, which burn away one's own wholesome roots; this also impairs one's own body, hence it is called "without rescue." Fourth, "increasing future lives": in aging and decline, do not immeasurable sufferings of illness increase? Sickness runs throughout from beginning to end, but is most prevalent in old age. Another interpretation: because of sickness one creates karma, increasing the suffering of future lives. "Devoid of reality, like a phantom" clarifies its unreality and falsehood. In the treatise, it re-explains the last three clauses: they and the first four are all matters of bodily affliction. Why are they not stated together in the first place? To show that the bodily faults and afflictions are numerous; hence it reveals that bodily afflictions are manifold. The practice of guarding against afflictions is concluded.

Second, within the practice of guarding against the Hinayana, the first ten clauses guard against the petty mind; the latter twenty clauses guard against the narrow mind. In the former, first is a general statement, followed by specific distinctions. In the general statement, it first looks back to what preceded: having initially contemplated impermanence, a mind of revulsion has already arisen; later, contemplating the lack of rescue, revulsion arises all the more intensely; hence it says "all the more." "Again, being revulsed and detached..." turns toward what follows: directly guarding against the Hinayana's petty mind to seek the great fruit of Buddhahood; hence it says "turns toward." Under "the Buddha's wisdom...", in the specific distinctions there are two parts: the first five clauses seek the Buddha's bodhi, which the treatise calls "greatness in gathering merits"; the latter four seek the great nirvāṇa, which the treatise calls "greatness in purity." In the former: 1. Greatness in supernormal power: knowing that the Buddha's supernormal powers are difficult to fathom; hence it says "wisdom." Inconceivable wisdom is indeed the essence of supernormal powers. 2. Greatness in incomparability: drawing a comparison to reveal superiority, having no rival; hence it says "incalculable." The treatise's sūtra text calls it "unequalled." The above two clarify the freedom of wondrous function. 3. Greatness in great purpose: this means bringing purpose and benefit to immeasurable sentient beings; hence it says "possessing great power." This is the virtue of benefiting others. 4. Greatness in absence of fault or deficiency: rare and difficult to attain; hence it says "unexcelled." The treatise calls it "difficult to attain." This is the virtue of self-benefit. 5. Greatness in difference [from others]: this also draws a comparison to reveal superiority. In principle it truly diverges from non-Buddhists, transcends the Hinayana, and surpasses causes to reveal superiority. Here the treatise master speaks from the outset; hence it says "not mixed with non-Buddhists." The above three reveal that virtuous practice is complete and fulfilled.

Second, seeking the pure fruit of nirvāṇa. Therein, the treatise master first gives a general explanation, subsuming it into three meanings: 1. Separation from delusion. 2. Separation from suffering. 3. Attaining nirvāṇa. In the second, the specific distinctions: first, separating from the two hindrances and their latencies; hence it is called "without decline." Second, the root of suffering being exhausted, sorrow and grief are also eradicated; hence it is called "without affliction." Third, in attaining nirvāṇa, the sūtra has two clauses: 1. Reaching the great, secure city of nirvāṇa is called the virtue of self-benefit. 2. Reaching that place and never returning [to saṃsāra], yet able to broadly benefit; hence it says "rescuing suffering sentient beings." This is because it is non-abiding nirvāṇa.

Second, within guarding against the narrow mind, the first ten give rise to compassion, and the latter ten rescue and deliver; this is also first compassion and then loving-kindness. In the first part, it first restates what preceded to introduce what follows, enumerating them as a general headline: seeing the supreme benefits of the Buddha's wisdom, one grieves that living beings cannot attain them; contemplating the suffering and afflictions of conditioned existence, one pities living beings dwelling in them. Therefore, an exceptionally superior mind of compassion arises all the more. Second, "what are..." directly reveals the practices of compassion. Therein, the initial clause is general: because sentient beings are far removed from the Buddha, their compassionate father, they are called "orphaned"; being without the sons and daughters of wisdom and compassion, they are called "solitary." Because they are thus orphaned and solitary, amidst suffering without rescue, they are profoundly pitiable. Among the remaining nine specific ones: the first two concern sentient beings who seek based on desire: 1. Seeking wealth without satiation is called "greed without support." 2. Giving rise to delusion over others' wealth beyond their proper measure, seeking without rest; hence it says "the three poisons, etc." Next, three concern sentient beings who seek based on existence (bhava). Therein: 1. Not being freed from the fruit of suffering, cycling incessantly through the three realms and six paths; hence it says "shut up in..." 2. The cause of suffering not being removed: covered by afflictions, which are the cause of that suffering; hence it says "constantly dwelling in..." 3. Lacking the power of antidotes: born in difficult places, separated from good spiritual guides, and lacking wholesome-root antidotes; hence it says "lacking the power of correct contemplation." The following four concern sentient beings who seek based on pure conduct (brahmacarya): the first three are Hinayana, and the last one is non-Buddhist. In the former: first, not seeking the great cause is called not giving rise to supreme mindfulness; hence it says "the mind is slight regarding wholesome dharmas." Because one only delights in minor good and does not delight in great good, it is called "slight." Second, not seeking the fruit of great bodhi; hence it says "losing the marvelous Dharma of the Buddha." This means mistakenly grasping at the lesser fruit, relying on it as ultimate, which is called destroying overweening pride. Third, not seeking the fruit of great nirvāṇa; hence it says "and constantly following, etc." That is, even if one attains the Hinayana's remainderless nirvāṇa, one constantly follows the flowing stream of the birth-and-death of transformational change. The final one is the fault of non-Buddhists: falsely practicing heterodox paths, hoping for true nirvāṇa.

Second, in directly rescuing and delivering: first, it restates what preceded to introduce what follows. 1. Generating a mind that is distressed and rescues: this is a general clause. In the nine specific ones below, the first three eliminate the three hindrances, revealing the realm of deliverance; the next five bestow the three trainings, clarifying the practice of deliverance; the last one causes suffering to cease, which is the fruit of deliverance. In the first three, one should untie their karmic knots, purify their afflictive defilements, and release their retribution of suffering; hence it is stated thus.