華嚴經探玄記 5.104

5.104

Seventh, the answer regarding transforming and delivering them according to what is appropriate. First concluding the preceding and introducing the subsequent, it means bestowing teachings according with capacities is called transforming according to what is appropriate. Therein are three: first, knowing faculties and capacities; second, teaching the abandonment of faults; third, teaching the cultivation of goodness. In the first are also three: first, knowing what is suitable for sentient beings' sicknesses and afflictions; second, knowing the causes and conditions of past conditioning; third, knowing current mental thoughts. In the second, teaching the abandonment of faults, are three: first, one general phrase; next, nine distinct phrases. The eighth is through contemplating the equality of self and other, not giving rise to arrogance toward others. The ninth: those with crooked minds mostly seek fame and gain, which agitates the mind and makes it unstraightforward; the bodhisattva knows it to be nonexistent, hence the mind is tranquil. Third, from "in this way" onward concludes. In the third, teaching the cultivation of goodness: first is one general phrase; below are thirteen phrases distinctively revealing it. Therein, the first eight are Dharma-transformations of the natural stage; the latter five are Dharma-transformations of superior progress. In the former: the first two are being able to preach regarding the Dharma: first, contemplating the principle as equal without violating the distinctiveness of phenomena; second, breaking phenomena down without hindering the preservation of the principle; this is truly because principle and phenomena, though mutually negating and completely exhausted, do not obstruct their double preservation. Another explanation: discriminating is preaching, meaning that upon the equal Dharma, although preaching variously through different gates, one never loses the fundamental tenet, hence it is said that prior and subsequent do not contradict each other; this is non-obstruction of root and branch. Second, preaching that dependently originated dharmas lack self-nature is called destruction, yet it also does not hinder the dharmadhātu of dependent origination from not dispersing and perishing; this is the non-obstruction of formation and disintegration. From here below is being able to benefit persons. Third, transforming them to generate faith; faith removes doubt, hence they rejoice. Fourth, transforming them to generate understanding; understanding the true principle is called entering; below teaches causing them to initiate practice. Fifth, meritorious practice heading toward the fruit; below teaches wisdom practice. Sixth, practice of breaking marks; seventh, practice of entering reality; eighth, unattached practice: dharmas all rely on the mind, departing from both extremes, hence called undefiled; below clarifies transformation through superior progress. Ninth, teaching that with this non-dual, equal mindfulness, one respectfully reveres all Buddhas; this draws near to the Buddha's body. Tenth, teaching oneself to learn soft sounds without attachment; eleventh, having no differentiation toward others' differing sounds; these two learn the Buddha's verbal karma. Twelfth, learning the Buddha's Dharma-teachings; thirteenth, from "complete" onward cultivates the Buddha's wisdom; these two learn the Buddha's mental karma. The conclusion below can be known.