華嚴經探玄記 12.40

12.40

第三「是菩薩轉倍」下，明於勝功德中生增上欲心果。於中十句。初總中牒前起後，謂牒前護小乘家智慧方便，故行助道分等。二「隨所修行」下別顯依前所起之心，正明欲樂心。謂由前策勤所修力故，於上功德見其實利，是故轉起殊勝意樂，令心柔和求彼上法。於中成潤益心者，以見勝德能潤益故起深欲心，故云深欲愛敬故也。下別釋中，柔是柔軟，謂證法適神名樂行勝。二和是調和，謂三昧調心。緣中無礙名自在勝。此二是行體。下七為一名對治勝，是行功能。一總明離過，謂堪任有用；下別離六種過。一對治不能離惡過，謂對治求法無疲，不為食利、不為妬名，離此過也；次二對治不能攝善過。二治不攝功德行。三治不攝智慧行。四治不攝眾生過。上四是自分對治。下二勝進對治，一解、二行。五自見取過者，違其解也。尊教不順，顯其過相。對治，如經可知。六捨為首者，如說修行望於聞思為勝為首，今捨彼首故是過。餘文可見。

Third, from 'This bodhisattva redoubles...' downward clarifies the result of generating a mind of superior aspiration toward supreme virtues. Therein are ten phrases. First, the general [phrase] summarizes the preceding and introduces what follows; that is, it restates the wisdom and skillful means of previously guarding against the lesser vehicle, thereby practicing the factors aiding the path, and so forth. Second, from 'In accordance with whatever is cultivated...' downward specifically reveals the mind that arises relying on the preceding, directly clarifying the mind of aspiration and joy. That is, due to the power cultivated through previous zealous effort, seeing real benefit in the higher virtues, one consequently gives rise to an increasingly superior aspiration, making the mind gentle and harmonious to seek those higher dharmas. Therein, 'perfecting a mind that enriches and benefits': because seeing supreme virtues can enrich and benefit, one generates a deep aspiration, and hence it says 'deeply desiring, cherishing, and respecting'. In the specific explanation below, 'gentle' is soft and pliable, meaning that realizing the Dharma refreshes the spirit, which is called the superiority of joyful practice. Second, 'harmonious' is tuned and balanced, meaning that samādhi attunes the mind; being unobstructed among conditions is called the superiority of mastery. These two are the essence of practice. The following seven form a single [category] called the superiority of counteractive measures, which is the function of practice. 1. A general explanation of leaving faults behind, meaning capable and useful. Below, six kinds of faults are specifically left behind: 1. Counteracting the fault of being unable to leave evil behind, meaning counteracting [so that] one seeks the Dharma without fatigue, not for food and gain, and not out of jealousy for fame—leaving this fault behind; next, two [aspects] counteracting the fault of being unable to gather goodness: 2. Counteracting the practice of not gathering virtue; 3. Counteracting the practice of not gathering wisdom; 4. Counteracting the fault of not gathering sentient beings. The above four are counteractive measures belonging to one's own stage. The lower two are counteractive measures of special advancement: the first is understanding, and the second is practice. 5. The fault of grasping one's own views: this opposes one's understanding. Not complying with the honored teaching reveals the characteristic of this fault. The counteractive measure can be known from the sūtra. 6. Relinquishing the foremost: as it is said, cultivating practice is superior and foremost in relation to hearing and contemplation; now, relinquishing that foremost is a fault. The remainder of the text is clear.