華嚴經探玄記 4.64

4.64

In the eighth section, on the profundity of the auxiliary paths, there are three parts: 1. adducing the correct doctrine. 2. From "for what reason" downward, posing the challenge to reveal the contradiction, wherein the six pāramitās and the four immeasurables make ten; this is explained in terms of practice; if discussed in terms of stages, then adding the four such as upāya makes ten. Here, prajñā must be subsumed under worldly wisdom, otherwise it would not constitute an objection. 3. From "each of these dharmas" downward, concluding the challenge with a counter-inquiry. The sense of the challenge says: wisdom is the master of all practices; why not praise only this instead of extolling the other practices? Separated from wisdom, none of the other practices can attain bodhi; why must they be praised? This is an objection that challenges the primary by means of the auxiliary. The intent of the answer is to respond with the primary and auxiliary assisting each other, because they can unite the auxiliary into identity with the primary. Jñānavaktra answers it; within the ten verses there are three parts: first, one verse praises the question and exhorts listening. Next, two verses open two chapter headings: the first verse clarifies that the fruit is not accomplished by a single practice, and the primary necessarily requires the assistance of the auxiliary; the latter verse clarifies that sentient beings have distinct inclinations, and are praised separately according to their faculties. Third, the explanation of the two headings: the first three verses explain praising separately according to faculties. Furthermore, in the *Mahāparinirvāṇa Sūtra*, before greedy people and the like one must not praise giving, which is based on their faculties being immature, in order to protect them; this text addresses those whose faculties are mature, and the rest are likewise. The last four verses rely on dharmas and similes to explain the first chapter heading on mutual necessity. Giving encompasses others, morality encompasses oneself; these two are commonly the root of all practices; patience guards already cultivated good roots so they are not lost; vigor causes unarisen good to arise. Moreover, patience protects against outer vexations, and vigor guards against inner arrogance, hence it is called "guarding and protecting." Dhyāna-meditation suppresses and removes, while wisdom seeks to sever, hence it is called "tranquil and secure." Moreover, dhyāna restrains outer distraction, and wisdom realizes the true reality, hence it is called "tranquil and secure." The four immeasurables benefit sentient beings and bring joy to one's own mind, hence it is called "peace and happiness."