華嚴經探玄記 13.66

13.66

第二「悲心」下明修行勝，有二：初正修行、後顯修勝。前中亦二：初發勇猛修行者，謂始修決絕也。二「菩薩如是知」下明丈夫志修行者，謂果決修終成。前中亦二：先修行心，謂以三空觀彼有支，愍諸眾生處而不覺，故云悲心轉增，由悲增進是利他心。未滿菩提等，是自利心。下明修行勝，於中二：先修智不著有為；後「化眾生」下修悲不住無為。前中亦二：先知、後厭。就知中，煩惱業生，合散具闕，有增有減。二既知此法有是過患，則生厭離，不應令合，故云我知有為等也。是故論云「知有為法多過，遠離生業煩惱」等。下修悲化眾生，可知。二丈夫志行中亦二：先智、後悲。智中，論名厭對觀者，有為名對。見多過觀者，重釋成也。滅對者，明有為性滅，故云無性等也。與大慈等，明修悲可知。二「則得無礙」下明修行勝。於中二：先勝相現前，論云智及大悲勝隨順者，牒前二行之中各有悲智，能上順也。依不住道無礙般若現前者，明依前悲智不住之道令佛地無礙智光現前。知有為涅槃平等者，解智悲不住所以也。不共住者，解不住義，謂智不共有為法住，故云而亦不住等。又悲不共無為法住，故云亦不住其中等。彼助道行不滿故者，釋不住所為。為滿智助道不住有為，為滿功德助道不住無為，故云欲具足等。

Second, the passage beginning "compassionate mind" clarifies the excellence of practice, which has two parts: first, the practice itself; next, revealing the excellence of cultivation. In the former there are also two parts: first, giving rise to vigorous practice, which refers to decisive determination when beginning cultivation; second, the passage beginning "The bodhisattva knows thus" clarifies heroic-resolve practice, which refers to decisively determined cultivation that is ultimately accomplished. In the former there are also two parts: first, the mind of practice, which means that using the threefold emptiness to contemplate those limbs of existence, one pities sentient beings who dwell therein without realizing it, hence it says "the compassionate mind increases further"—and because compassion increases and progresses, it is the mind benefiting others; not having fulfilled bodhi and so forth is the mind benefiting oneself. Next, it clarifies the excellence of practice, within which there are two parts: first, cultivating wisdom so as not to cling to the conditioned; next, from "transforming sentient beings" onwards, cultivating compassion so as not to abide in the unconditioned. In the former there are also two parts: first, knowing; next, revulsion. Regarding knowing, afflictions, karma, and rebirth come together or disperse, are complete or deficient, and increase or decrease. Second, having known that these dharmas have such faults, one gives rise to revulsion and should not allow them to come together, hence it says "I know that conditioned [dharmas]" and so forth. Therefore, the treatise states: "Knowing that conditioned dharmas have many faults, one stays far away from rebirth, karma, and afflictions," and so forth. Below, cultivating compassion to transform sentient beings can be understood. In the second part, heroic-resolve practice, there are also two parts: first, wisdom; next, compassion. Within wisdom, what the treatise calls the "contemplation of revulsion toward the object": the conditioned is called the object. The "contemplation of seeing many faults" reiterates and clarifies this. "Extinguishing the object" explains that the nature of the conditioned is extinguished, hence it says "without intrinsic nature" and so forth. "With great loving-kindness" and so forth clarifies cultivating compassion, which can be understood. Second, the passage beginning "then attains unobstructed" clarifies the excellence of practice. Within this there are two parts: first, superior characteristics become manifest: the treatise says "superior accord with wisdom and great compassion," which takes up the fact that within the prior two practices each has compassion and wisdom, capable of ascending accord. "Relying on the non-abiding path, unobstructed prajñā becomes manifest" explains that relying on the prior non-abiding path of compassion and wisdom causes the light of unobstructed wisdom of the Buddha-stage to become manifest. "Knowing the equality of the conditioned and nirvāṇa" explains why wisdom and compassion do not abide. "Not dwelling together" explains the meaning of non-abiding: that is, wisdom does not dwell together with conditioned dharmas, hence it says "yet also does not abide" and so forth; moreover, compassion does not dwell together with unconditioned dharmas, hence it says "nor does it abide therein" and so forth. "Because those practices aiding the path are not yet complete" explains the purpose of non-abiding: in order to complete the wisdom that aids the path, one does not abide in the conditioned; in order to complete the merit that aids the path, one does not abide in the unconditioned; hence it says "desiring to fulfill" and so forth.