華嚴經探玄記 14.32

14.32

第三「隨順如是」下明入行成就。於中有三：初略標十一章門、二次第廣釋、三總結安住。初中，論經但云心。此中菩提心者，此約出離法器為言。釋此標章，論中有三：初略釋。一依共者，是心難，以是善惡染淨所依，故名為共。煩惱、業是次二也。生是第九，以相生義親，故同處辨。復言共者，是根欲性直心。此四相似，俱是法器，故名為共也。染者，是使心也。煩惱染淨等者，是習行，以習無別體，依染淨殘氣，故舉彼也。依定不定等，舉三聚難。二別釋相似義。言根等次第者，明依根起信等，故云次第也。何故依起？以相似故。云何相似？謂宿習為根，依根起欲，欲必似根。論經名信，謂深忍樂欲，意與此同。習欲成性，性亦似欲。依性起現行直心，心又似性，但依前後定不定時，故有如此次第差別。三結釋名義。眾多，釋林。難知，釋稠。此二俱句，故云難也。行者，不正信義，遠師釋云「於理證信，能滅心想。心想滅故，一切不行。」由無證信心等集起，故名為行。

Third, "following in accord with such..." and so forth explains the perfection of entering into practice. In this there are three parts: first, a brief presentation of the eleven section headings; second, a detailed sequential explanation; third, a general conclusion on staying peacefully. In the first part, the Śāstra Sūtra says merely "mind." Here, mentioning "bodhicitta" speaks in terms of being a vessel for the Dharma of transcendence. In explaining this presentation of headings, the Śāstra has three parts: First, a brief explanation. (1) "Relying on the common" refers to the difficulty of mind, because it is that upon which both good and evil, defiled and pure rely; hence it is called "common." Afflictions and karma are the next two. Birth is the ninth; because the meaning of mutual generation is proximate [to karma], it is treated in the same place. Speaking again of "common" refers to faculties, desires, natures, and straight mind. These four are similar in that all are vessels of the Dharma; hence they are called "common." "Defiled" refers to the underlying mind (anusaya). "Afflictions, defiled, pure," and so on refers to habitual practice; because habit has no separate substance and relies on the remaining traces of defilement and purity, it is mentioned here. "Relying on the determinate and indeterminate," and so on, brings up the difficulty of the three groupings. Second, the detailed explanation of the meaning of similarity. Saying "the sequence of faculties and so forth" clarifies that one gives rise to faith relying on the faculties, and so on; hence it says "sequence." Why do they arise relying [on the preceding]? Because they are similar. How are they similar? That is to say, past habit is the faculty; relying on the faculty desire arises, and desire must resemble the faculty. The Śāstra Sūtra calls it "faith," meaning deep receptive longing and desire, which agrees with this in intention. Habitual desire becomes one's nature, and the nature also resembles the desire. Relying on nature, the straight mind of active manifestation arises, and the mind again resembles the nature. Only depending on the times of determinacy or indeterminacy, earlier or later, are there such sequential distinctions. Third, the concluding explanation of the names and meanings. "Plentitude" explains "forest" (vana). "Difficult to know" explains "dense" (gahana). Both of these are phrased together, hence called "difficult." "Practice" (cārin) has the meaning of incorrect faith. Master [Hui]yuan explains: "Attaining faith through realization of the principle can extinguish mental ideation. Because mental ideation is extinguished, nothing is practiced." Due to the accumulation and arising of mind lacking realizing faith, it is named "practice."