華嚴經探玄記 12.41

12.41

第四「是菩薩爾時」下明說法尊中報恩果。謂前地中從師聞法，即名彼師，為說法尊。從前地來，依法修行，今得成辨，稱彼化意，故名報恩。於中，初一知恩報心、後九報恩行。初中，論釋彼成知恩心者，隨順行報恩行者，釋知恩為報恩，故須知也。下九別顯報恩行：一明報恩心。二能將護同法者，順說者心，名為報恩，謂內心和善，同止安樂。三依法起行以為報恩，謂隨順受教，不違師命，名曰直心。四發修行事，逢苦能忍，名為軟心。五於修行離過為報師恩，謂不說己德，名無邪曲。六自過不覆名行正行。七實德行成亦不自高，故云無憍慢。上來約行，下二就解。八依教受語，明得師言。九不顛倒受，明得師意。「如是」下結行成就。於中如是具足善心軟心者，論釋是前對治修行增長，謂彼對治於此成就，故云具足也。具足寂滅心名對治修行增長力者，名前二遠離果為寂滅心，是前護煩惱對治力也。具足忍辱心等，論名彼果，即是此報恩行果。前二句顯是等者，謂初句善心成、次句寂滅心成，合此二句為第三，名善寂滅心成，以為彼果。

Fourth, from 'That bodhisattva at that time...' downward clarifies the result of repaying kindness toward the honored teacher who expounds the Dharma. That is, having heard the Dharma from a master in the previous bhūmi, that master is called the honored teacher who expounds the Dharma. Having practiced in accordance with the Dharma since the previous bhūmi, now having attained accomplishment and matching that teacher's intent to transform, it is called repaying kindness. Therein, the first phrase is the mind of knowing and repaying kindness, and the latter nine are practices of repaying kindness. In the first, the treatise explains that accomplishing the mind of knowing kindness and acting in compliance to practice the deeds of repaying kindness explains knowing kindness as repaying kindness, which is why one must know it. The nine below specifically show the practices of repaying kindness: 1. Clarifying the mind of repaying kindness; 2. Being able to protect fellow practitioners accords with the mind of the teacher, which is called repaying kindness; that is, the inner mind is harmonious and virtuous, dwelling together in peace and joy; 3. Giving rise to practice based on the Dharma to repay kindness; that is, complying and receiving instruction without disobeying the master's command, which is called an upright mind; 4. Initiating matters of cultivation, being able to endure when encountering suffering, which is called a pliant mind; 5. Leaving faults behind in cultivation to repay the master's kindness; that is, not speaking of one's own virtues, which is called being free of deviousness; 6. Not concealing one's own faults is called practicing correct conduct; 7. When actual virtuous practice is accomplished, not being arrogant either, hence it is said to be without conceit. The above pertains to practice; the lower two relate to understanding: 8. Receiving words according to the teaching clarifies grasping the master's words; 9. Receiving without distortion clarifies grasping the master's intent. From 'Thus...' downward concludes the accomplishment of practice. Therein, 'thus being endowed with a good mind and a pliant mind': the treatise explains this as the growth of the previous counteractive cultivation, meaning those counteractive measures are accomplished here, so it is said to be 'endowed with'. 'Endowed with a mind of peaceful cessation' being called the power of growth in counteractive cultivation: the former two results of disengagement are named the mind of peaceful cessation, which is the counteractive power of previously guarding against afflictions. 'Endowed with a mind of forbearance' and so forth is named 'its result' in the treatise, which is the result of this practice of repaying kindness. The previous two phrases reveal that these are equivalent: that is, the first phrase is the accomplishment of the good mind, the next phrase is the accomplishment of the mind of peaceful cessation, and combining these two phrases makes the third, called the accomplishment of the good and peacefully ceased mind, which serves as that result.