華嚴經探玄記 6.112

6.112

Fourth, subsuming practices: there are seven approaches. (1) Distinguishing them according to the two benefits: considered separately, the first nine are the benefit of oneself and the last one is the benefit of others; considered comprehensively, all possess both practices. (2) Distinguishing them according to root and branch: the first one is the root of practice, which is why it was said above that 'Faith is the origin of the Path, the mother of virtues,' etc.; the rest are all formed in reliance on it, and are therefore the branches. (3) Distinguishing them according to primary and auxiliary: wisdom is primary, the rest are auxiliary. (4) Distinguishing them according to guiding and supporting: wisdom is the guide, the rest are what is guided; the rest are what support, and wisdom is what is supported. (5) Distinguishing them according to wealth and guarding: the first seven are the seven noble riches; through mindfulness and retention they are guarded and preserved from loss, and through eloquence they are circulated and traded so that they increase. (6) Distinguishing them according to the characteristics of practice: the first four are practices that depart from faults: the first is the root, the second prevents faults that have not yet arisen, and the third and fourth destroy faults that have already arisen. The other six are practices of cultivating the good: hearing is the beginning of cultivation, giving and wisdom are the middle of cultivation; all six pāramitās are cultivated, for mentioning the beginning and the end implies the middle. The last three are the completion of cultivation: the first two mature oneself, and the last one transforms others. (7) Distinguishing them according to the order of arising: faith is the beginning of entering the Dharma, and is therefore explained first; relying on faith to initiate practice, departing from faults comes first, so morality is explained next. If morality is violated, shame and conscience are deeply generated, adorning moral conduct to make it bright and pure, which is why it is said that there are two pure dharmas capable of saving sentient beings. Once faults are guarded against and avoided, if one wishes to increase wholesome dharmas, extensive learning must come first; in seeking what is heard, one must surely relinquish one's own internal and external [possessions]; once one forgets selfishness for the Dharma, correct wisdom will certainly manifest; once correct wisdom manifests, it must be warmed and kept in mind to increase its brilliance; once correct mindfulness is brilliant, it must be recalled and retained for a long time; and once retention is not forgotten, one must speak with eloquence to others so that the practices of both benefits are perfected—only then is it ultimate.