華嚴經探玄記 5.98

5.98

下正答中二：先答前十一問行法之體、後答彼依行所成之德。前中，依問次第答之。答初句功德轉勝，有二十句：初十始修、後十終成。又初是自分、後是勝進。前中已得發心之藏，牒前擬後也。應離癡等，是總舉也。又《涅槃經》云「不放逸根，深固難拔。」因不放逸根固，一切諸善根皆得增長。不放逸有二：一約事，如論釋（云云）；二約理，如《法集經》（云云）。下別中三：初標數、二列名、三結數。列中，此中對治十種放逸：一破戒逸、二迷菩提逸、三失悲心逸、四嬾墮逸、五樂諠雜逸、六樂世間逸、七樂劣善逸、八樂二乘逸、九染功德逸、十生絕分逸，如次十句對治應知。初者，既得發心已，要須持菩薩三聚淨戒。然持三種：一不作三業惡、二不為名利、三不起戒見，此是標中守護也。二者不於菩提起有無等見而發心，此是標中離癡也。三依言攝物，故離諂曲。四所作善根必使終成，故云不退，此是標中精懃也。餘皆不離此等三也。五者造業求生是凡夫行，菩薩離之。常樂寂靜有二種：一約身，有二：一所住靜，謂離家室喧擾等處；二能住靜，謂持淨戒，離三業非。此以福捨罪，離在家凡夫。二約心，亦二：一所住，謂真空妙境；二能住，謂定慧之心。此以慧捨惑，離出家凡夫。六厭背世樂。七專修出業。八雖求出，捨二乘無悲救世之心。九雖修菩薩大悲功德，而不見能所修，故無污也。十知己身，有四義：一知身從緣而有，離我我所；二知己道行力若劣，終不強對煩惱境界；三知力若強，即須精苦作進修行；四定知已身有菩提種，當得佛故。二勝進中，淨法者，謂練治前行使純熟離染，故云淨也。十中，一正念淨；二「捨離」下離過淨；三「安住」下正行淨；四「常樂」下求法淨；五「隨所」下除疑淨；六「具足」下智慧淨；七「心常」下三昧淨；八「聞好」下解空淨，亦是嚮忍淨；九「等視」下勝想淨；十「恭敬」下報恩淨，亦是敬養淨。

Below, in directly answering, there are two parts: first, answering the previous eleven questions on the essence of the practice dharma; second, answering those virtues accomplished based on practice. In the former, it answers them according to the sequence of the questions. Answering the first clause on merit becoming progressively superior has twenty clauses: the first ten are initial cultivation, and the latter ten are final accomplishment. Furthermore, the former is the self-share, and the latter is superior advancement. In the former: having already obtained the treasury of generating the mind reiterates the preceding to project the subsequent. One should be free from delusion, and so forth, which is the general citation. Furthermore, the Nirvāṇa Sūtra says, "The root of non-heedlessness is deep, firm, and difficult to uproot." Because the root of non-heedlessness is firm, all roots of goodness are able to increase. Non-heedlessness has two kinds: first, in terms of phenomena, as explained in the treatise (and so on); second, in terms of principle, as in the Dharmasaṃgīti Sūtra (and so on). In the specific items below there are three: first, indicating the number; second, listing the names; third, concluding the number. In the listing, this counteracts ten kinds of heedlessness: 1. Heedlessness in breaking precepts; 2. Heedlessness in straying from bodhi; 3. Heedlessness in losing compassion; 4. Heedlessness in laziness; 5. Heedlessness in delighting in noise and clamor; 6. Heedlessness in delighting in the worldly; 7. Heedlessness in delighting in inferior good; 8. Heedlessness in delighting in the two vehicles; 9. Heedlessness in defiling merits; 10. Heedlessness in giving rise to despondency; as should be known, the ten clauses counteract them in order. As for the first: having already attained the generation of the mind, one must necessarily uphold the bodhisattva's three clusters of pure precepts. Yet one upholds three kinds: 1. Not committing evil of the three karmas; 2. Not acting for name or gain; 3. Not giving rise to views regarding precepts; this is "guarding and protecting" in the heading. As for the second: not generating the mind based on views of existence, nonexistence, and so forth regarding bodhi; this is "free from delusion" in the heading. Third, gathering beings in accord with words, hence free from flattery and crookedness. Fourth, definitely bringing whatever roots of goodness are performed to final accomplishment, hence called "non-retrogressing"; this is "diligent effort" in the heading. The rest do not depart from these three. As for the fifth: creating karma and seeking rebirth is the practice of ordinary people; the bodhisattva is free from it. Constantly delighting in quietude has two kinds: first, in terms of the body, which has two: 1. Where one dwells is quiet, meaning free from noisy, clamorous places such as households; 2. Being able to dwell quietly, meaning upholding pure precepts and being free from wrongdoings of the three karmas. This uses merit to abandon transgression, freeing oneself from lay ordinary people. Second, in terms of the mind, which also has two: 1. Where it dwells, meaning the wondrous realm of true emptiness; 2. Being able to dwell, meaning the mind of concentration and wisdom. This uses wisdom to abandon delusion, freeing oneself from monastic ordinary people. Sixth, disgust with and turning away from worldly pleasure. Seventh, exclusively cultivating practices that transcend [the world]. Eighth, although seeking transcendence, abandoning the two vehicles' lack of compassion to save the world. Ninth, although cultivating the bodhisattva's merits of great compassion, not viewing what is cultivated or who cultivates, hence free from defilement. Tenth, knowing one's own body has four meanings: 1. Knowing the body exists from conditions and is free from self and what belongs to self; 2. Knowing that if the power of one's own path-practice is weak, one will never forcibly confront spheres of affliction; 3. Knowing that if one's power is strong, one must immediately exert diligent and bitter efforts in advancing practice; 4. Definitely knowing that one's own body possesses the seed of bodhi, because one will attain Buddhahood. In the second, superior advancement: pure dharmas means tempering and refining previous practices to make them mature and free from defilement, hence called "pure." Among the ten: 1. Purity of right mindfulness; 2. From "relinquishing and leaving" downward, purity of being free from faults; 3. From "dwelling peacefully" downward, purity of correct practice; 4. From "constantly delighting" downward, purity of seeking the Dharma; 5. From "in accord with whatever" downward, purity of eliminating doubt; 6. From "possessing fully" downward, purity of wisdom; 7. From "mind constantly" downward, purity of samādhi; 8. From "hearing good" downward, purity of understanding emptiness, which is also the purity of receptive patience; 9. From "viewing equally" downward, purity of superior perception; 10. From "respecting" downward, purity of repaying kindness, which is also the purity of respectful offerings.