華嚴經探玄記 4.87

4.87

Third, the profound mind: from "Pure faith cannot be destroyed" onward, there are nine verses explaining the section briefly showing supreme capacity. Within this, the first two clarify that faith can accomplish the arousal of the mind, because it is the root of practice; the latter seven clarify that faith can accomplish the remaining virtues, because they are accomplished by practice. In the former, the first [verse] is based on the realm of the Triratna to accomplish indestructible faith, after which one is only then able to arouse the mind. The second is based on the realm of the three buddha-natures: the first line is based on faith in the self-nature dwelling buddha-nature (prakṛtistha-gotra); the next line, the brought-forth buddha-nature (samudānīta-gotra); the next line, the attained-fruition buddha-nature. Another explanation: the first line is faith in the Buddha and the teaching Dharma; the next line is faith in the Saṅgha and the practice Dharma; the next line is directly heading toward the fruition of faith; below, because this deep faith is accomplished, one is only then able to arouse the mind. Furthermore, as for faith being "indestructible" here: when faith is perfected, the mind attains non-retrogression, hence it is said to be "indestructible." Because one arouses the mind based on this faith, we know that this mind has already entered the [first] abode. Yet, in terms of the skillful means that can enter, it belongs to the culmination of faith. Below, in explaining the accomplishment of virtues, it not only accomplishes the previous stage of entering the first arousal of the mind among the ten abodes, but also universally accomplishes all the stages of practice in the subsequent stages; therefore, here it briefly distinguishes twenty virtues accomplished. 1. Able to give rise to merit and wisdom, namely the source of the way of awakening and the mother of blessed merit. 2. Able to sever doubt and reveal the path. 3. Able to abandon defilement and make the mind firm, where removing arrogance explains abandoning defilement, and venerating the root explains making the mind firm. The above three each have two lines, as should be understood in sequence. 4. Because the essence of faith is endowed with virtues, it is like a jewel treasury. 5. Because it receives the Dharma to accomplish practice, it is like pure hands. 6. Able to renounce defilement and abandon attachment. 7. Able to understand the profound and mysterious. That the above four each have one line should be understood. 8. Progressively advancing to accomplish the fruition, which can be understood from the two lines. 9. Able to make wholesome roots clear and sharp. 10. Its power and function are indestructible. 11. Able to eradicate evil karma. 12. Able to attain the great fruition. 13. Entering the Dharma without obstruction. 14. Free from the retributive obstructions of the eight difficulties. 15. Able to transcend the realms of Māra. 16. Skillfully revealing the causes of liberation. 17. Being the firm cause for the great fruition, meaning that of all the dharmas of virtue in the Buddha-bhūmi, none does not take indestructible faith as its causal seed. 18. Giving rise to the fruit of the tree of awakening. 19. Growing the gate of the knowledge of all aspects (sarvākārajñatā). 20. Revealing the fruit of marvelous awakening. The first eight above are practices of one's own level; the latter twelve are virtues of superior progress. These virtues are all virtues accomplished in the subsequent stages up to the Buddha-bhūmi; they are all accomplished within faith. The next verse concludes with praise to demonstrate superiority. "For this reason" means that it is because the aforesaid faith can accomplish those twenty supreme virtues. Among the practices cultivated in the stages explained, therefore, joyful faith is most supreme and difficult to obtain. The second half gives metaphors: 1. the metaphor of the rarity of the essence of faith; 2. the metaphor of being able to produce manifold virtues.