華嚴經探玄記 13.80

13.80

Third, from 'constantly giving rise to various' downward explains the section on dual practice. Within this there are four [parts]: First, the dual practice being doubly uninterrupted: inward realization and practice have matured, so that calming (śamatha) and discernment (vipaśyanā) both manifest, which is called the 'dual practice being twofold'; outward cultivation is constantly continuous, which is called 'uninterrupted'. The above is the proper division; the following three are the advancing practices. Second, newly generating faithful mind, being certain regarding the higher [attainments], is called 'superior faith'. Third, giving rise to practice based on faith: practice possesses beneficial purpose, and the purpose being superior is called 'great', while initiating cultivation is called 'effecting', hence it is called 'being able to effect great benefit'. Fourth, practice matures into virtues, which is called the 'factors of awakening (bodhipākṣika)'. Within the first gate there are three: First, from 'constantly giving rise to' up to 'unobstructed' generally explains the dual practices manifesting together without obstruction. The commentary says: 'Because within a single thought-moment, the two practices of śamatha and vipaśyanā become manifest.' 'Walking, standing, etc.' directly reveals the continuous and constant arising of both practices. The commentary says: 'Because in all actions, when practicing them, one practices without interruption, without cessation, and without rest.' 'Without interruption' means not letting them stop completely; 'without rest' means not briefly pausing or abandoning them; hence it says 'uninterrupted'. Third, 'free from the aggregates, etc.' concludes the leaving behind of evil and abiding in goodness. Second, from 'constantly not far removed from' downward explains the superiority of faith. Within that immeasurable wisdom, the adorned marks of extraordinary meaning manifest before him because he mindfully focuses upon them. That is to say, because he mindfully focuses on and places faith in the Tathāgata's realm of objective and subjective conditions, it says 'constantly not far removed from', etc. Third, from 'this bodhisattva' downward explains being able to effect great benefit. Within this there are two: first, a general indication; second, from 'why' downward, a specific explanation. Within the specific explanation, it first explains the wisdom that is able to complete [them], and later explains the ten pāramitās that are completed. Within the former there are two: first, an objection states: 'The practice of the ten pāramitās is vast; how can it be fully completed thought-moment by thought-moment?' The explanation: 'Because of great compassion' refers to the vast mind. 'Cultivating, etc.' refers to the great mind. Because the vast and great mind manifests in thought-moment after thought-moment, he is able to complete them. Second, from 'the ten pāramitās' downward specifically explains the ten practices completed: within a single thought-moment, abandoning one's own roots of goodness and giving them to sentient beings is called the pāramitā of giving (dāna); within this very thought-moment, being able to extinguish afflictions is called morality (śīla); corresponding with loving-kindness and compassion and doing no harm is called patience (kṣānti); seeking advancement without satiation, having no extraneous thoughts in mind, being receptive to the non-arising of dharmas, skillfully giving rise to this practice, having great vows ever increase, being indestructible by contrary doctrines, and wonderfully understanding what is appropriate. Therefore, when in a single thought-moment one initiates a single [act of] giving, one thereby fully possesses these ten, and in all remaining thought-moments this continues without interruption. Although in all the preceding bhūmis one wished to cultivate this, only upon reaching the seventh bhūmi does one attain accomplishment. As for the commentary's explanation of the last four: in explaining upāya, 'giving rise to immeasurable wisdom-affairs' explains the essential nature of upāya. From 'by this' downward explains the function of upāya: that is, when by upāya one is able to give rise to immeasurable practices such as giving, one is able to encompass them fully through the power of vows. Second, 'giving rise to increasingly superior wisdom' explains the essential nature of vows. From 'by this' downward explains the function of vows: that is, by the function of vows one gives rise to increasingly superior wisdom, and by this wisdom one can give rise to that giving, etc., causing increasingly superior practices to arise, all of which encompass what is extraordinary. Third, 'indestructible by Māra, etc.' reveals the essential nature of power (bala); 'by this being able to depart from hindrances to giving, etc.' is the function of power. Fourth, 'knowing dharmas as they really are' reveals the essential nature of wisdom (jñāna). From 'by this' downward explains the function of wisdom: that is, by the power of wisdom one reveals the distinctions among giving, etc., in order to transform sentient beings. Fourth, from 'thus thought-moment by thought-moment' downward explains the distinctions among the factors of awakening, of which there are four kinds: First, relying on the practice of the Mahāyāna, which refers to the ten pāramitās benefiting oneself. Second, relying on transforming sentient beings, which refers to the four means of gathering gathering sentient beings. The above two gather wholesome practices; the below two are practices of abandoning faults. Third, the factors of awakening and gates of liberation of the home based on the predominant purification from the hindrance of afflictions: 'where one abides' asks in relation to the home; 'by what kind of gate' asks about the gates of liberation; 'what kind of practice attains purity' asks about the factors of awakening. In the sūtra, the phrase concerning the four homes is omitted. 1. Prajñā is the illuminator; 2. the two truths are what is illuminated; 3. delusion is extinguished; 4. suffering is exhausted. Fourth, from 'all auxiliary' downward relies on the purification from the hindrance of knowables to depart from ignorance, causing the factors of awakening to become complete.