華嚴經疏 1.7.3

1.7.3

In the subsequent five lines on conferring practice, the first two confer the three trainings: the first refers to encouraging them to abide in keeping the precepts, hence it says "placing them in a good position"; the second refers to encouraging them to abide in [the position of] concentration and wisdom, hence it says "causing them to dwell securely." Why are concentration and wisdom combined into a single phrase? Because the precepts were established in the preceding ground, precepts are distinguished separately; since the stage of wisdom has not yet arrived in the subsequent ground, wisdom is spoken of from the perspective of concentration and divided into one phrase. The treatise states that because this is the ground of samādhi, concentration and wisdom are stated together. The following three explain the benefit of conferring the teaching. The first two phrases concern the precepts. First, for those who wish to receive the precepts, causing them to eliminate doubts regarding the precepts, cultivate faith and zeal, and realize that the precepts have great merit, so that they take joy in receiving them; hence it is called "joyful." Second, for those who have already received the precepts, showing them what is observed and what is violated and revealing the virtues of the precepts, causing their minds to abide joyfully, established on the cause and unmoving; hence it says "causing them to know what is appropriate." The final [phrase] concerns concentration and wisdom: restlessness and depression obstruct concentration, while defilements obstruct wisdom; eliminating these two brings about the achievement of concentration and wisdom, hence it says "causing them to cross over." Alternatively, it is explained that restlessness is agitation, which obstructs concentration; depression is torpor, which obstructs wisdom; defilements obstruct both. These are subtle afflictions that dog the practitioner, hence they are called "secondary defilements." With "having caused this" below, [the line on] accomplishing rescue and deliverance refers to causing them to attain the two kinds of nirvāṇa, with remainder and without remainder, hence it says "causing them to extinguish suffering." Third, in "cultivating skillful means to gather [the teaching] through practice," the intent is first set forth, followed by the explanation of the text. Regarding the first, because the bodhisattva previously observed that conditioned phenomena have many faults and sentient beings have not escaped them, while the great benefit of the Buddha's wisdom cannot be attained by sentient beings, he further considers: "Sentient beings have fallen into defilements, karma, and suffering. By what skillful means can their suffering be pulled out and joy given to them?" He immediately knows that this does not depart from the Buddha's unobstructed wisdom. From what does this wisdom arise? He immediately knows that it does not depart from the real wisdom on the eighth ground and above. From what does real wisdom arise? He immediately knows that it does not depart from the wisdom of non-action from the fourth ground and above. From what does this wisdom arise? He immediately knows that it does not depart from the dhyāna-concentration of the third ground. From what is concentration obtained? He immediately knows that it does not depart from hearing the Dharma. For this reason, the bodhisattva first seeks the true Dharma. Having heard it, he reflects on it in a quiet place; having reflected on it, he cultivates it and enters the dhyānas and the formless [attainments]. Relying on concentration, he contemplates phenomena and gives rise to unproduced wisdom; relying on this, he gradually increases and produces real wisdom without effort; relying on this, he gradually increases and produces the Buddha's unobstructed wisdom. Having attained this wisdom, he can exhaust the realm of sentient beings, pulling out their suffering and giving them joy, transforming them constantly without cessation. Such is the meaning of the text; therefore it is called "skillful means to gather [the teaching] through practice." Second, regarding the explanation of the text: these skillful means in the text have five levels. First, the skillful means of initiating contemplation, which refers to taking up the above three minds to initiate the subsequent contemplation and search. Second, from "immediately desiring to possess" onward, indicating the direction of skillful means, which refers to pointing out the Buddha's wisdom to manifest where practice is directed. Third, from "making this reflection" onward, the skillful means of contemplating and searching, which refers to observing and investigating the Dharma for delivering sentient beings. Fourth, from "immediately knowing that abiding" onward, the skillful means of correct knowledge, which refers to knowing that the Buddha's wisdom can rescue sentient beings, up to knowing that it originates from hearing the Dharma. Fifth, from "the bodhisattva, having known this" onward, the skillful means of gathering through cultivation, which refers to cultivating the practice of hearing the Dharma to gather the true Dharma. In the first [section], there are three [parts]: first, it takes up the practice of guarding against defilements above, hence it says "such repulsions and so on"; second, it takes up the practice of guarding against a narrow mind above, hence it says "deeply mindful of sentient beings"; third, it takes up the practice of guarding against a small mind above, hence it says "seeing the omniscient wisdom and so on." The treatise master, relying on these three minds being able to give rise to subsequent practice, explains these three as three kinds of causes. The first can be understood. The latter two are causes for giving rise to vigor: seeing that the Buddha's wisdom has benefit and can rescue sentient beings, one therefore relies on this to give rise to great vigor and cultivate their causal practice. The treatise says that because one is able to cultivate that path, with deep mindfulness as the cause, one is able to skillfully transform sentient beings. In the second, indicating the direction of skillful means, the treatise says: "relying on the Tathāgata's wisdom to rescue and deliver sentient beings." This statement illustrates manifesting the arising of skillful means to gather [the teaching] through practice; hence it is named so. In the third, the skillful means of contemplating and searching, sentient beings fall into suffering and so forth; the treatise's sūtra text also mentions "karma." Question: Earlier, in the ten minds of rescuing and delivering, one rescued and delivered from the state of defilement, karma, and suffering through the three trainings; why does it now say "by what skillful means can they be pulled out and relieved"? Answer: Previously, one knew the methods of delivery such as the precepts, but did not yet know what wisdom to use to confer this teaching. Question and answer: [If it is asked whether] earlier, in guarding against a small mind, one already knew that the Tathāgata's wisdom has great purity—the following nine phrases are distinct: the first five are purity of Āgama [transmission], and the last four are purity of realization. Practicing in accord with the teaching is called purity of Āgama; giving rise to practice by realizing the truth is called purity of realization. Furthermore, what is practiced prior to the grounds is called purity of Āgama; what is accomplished upon the grounds is called purity of realization. Among the five of the Āgama, first is the purity of desire: "according to the Āgamas remembered" refers to the teachings sought being manifold, hence it says "according to"; "attaining skillful means and so forth" refers to the mind capable of seeking, which the sūtra calls "skillfully cultivating the bodhisattva path," [meaning] being mindful of the teachings heard and practicing in accord with the teaching. Second is the fourth in the treatise, "purity of resultant birth": the supreme supra-mundane retribution is called the supreme birth; giving rise to practices that aid the path prior to the grounds and aspiring to attain that birth is called supreme mindfulness, hence it says "skillfully collecting the dharmas that aid the path." Third is purity of seeking: giving rise to the practice of seeking the Dharma with physical and vocal reverence is called reverent practice; using this to accord with the Buddhas and seek the Dharma is called following along, hence it says "skillfully able to revere and make offerings to the Buddhas." Fourth, in receiving and upholding, it first explains "receiving for immeasurable ages": having heard for a long time over kalpas; "one of extensive learning" refers to the breadth of what is heard. Below it explains "upholding": remembering and holding without forgetful loss; saying "without error" means not having the slightest mistake. As the sūtra says: "planting many roots of goodness with immeasurable Buddhas" refers to being close to many Buddhas and planting the roots of goodness of hearing and upholding the true Dharma. Fifth, in purity of practice, in order to seek the true, realized Dharma of the grounds, one practices having few desires, the dhūtas, and the conduct of detaching from clinging; accumulating and accomplishing many merits, one is then able to enter the grounds, hence it says "accomplishing." Below, from "immeasurable, deep and solid merits," there are four purities of realization. First, the purity of attainment: the first ground's realization of the real is called attainment. Because with the true wisdom of the initial darśanamārga, one directly observes, determines, and correctly realizes, it says "present wisdom is well determined." Alternatively, it is explained that the Dharma manifesting in the mind is called present wisdom; the mind being settled upon the Dharma is called determination. In the sūtra, freedom from delusion is present wisdom; freedom from doubt and regret is good determination. Second, the purity of non-occurrence: in the stage of bhāvanāmārga, one restrains all those defilements, great and small, causing them never to occur, hence it says "free from greed and so forth." However, in the stage of darśanamārga, it is not that one does not cut defilements, but the aspect of seeing the truth is predominant; in the stage of bhāvanāmārga, the aspect of repeatedly contemplating the true reality and eliminating obstacles is predominant, hence it is spoken of specifically. Third, in the purity of insatiability, contrasting with what is below to reveal departure is called "taking no pleasure in the Hīnayāna"; looking toward what is above to reveal entry is called "attaining the aspiration for what is superior above." In the re-explanation, "further being mindful of upholding those merits" means: