華嚴經探玄記 13.66

13.66

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.