華嚴經探玄記 6.25

6.25

Third, as for the doctrinal purport, there are three [aspects]: first, explaining it according to the method of lodging the stages within the three vehicles; second, explaining the method of distinct practices; third, the method of the stages of Samantabhadra's practice in the One Vehicle. In the first, the various sacred teachings explain many approaches scattered throughout, which can be gathered into ten: 1. Within the two pāramitās of cause and fruit, this is the stage of the causal pāramitā. 2. Among the seven asaṃkhyeyas, it is subsumed under the second asaṃkhyeya of vigorous practice among the three prior to the bhūmis. 3. Among the four practices prior to the bhūmis, it accomplishes the practice of the samādhi that shatters the vessel of space. 4. Among the revealing causes (vyañjaka-hetu) of the four virtues of the dharmakāya, it accomplishes the seed of the revealing cause for the virtue of bliss. 5. Among the four kinds of persons of upāya prior to the bhūmis, it is the third, the person of the ten practices. All the above are as explained in the Liang translation of the Mahāyānasaṃgraha and so forth. 6. Among the six wisdoms, it is the second stage of reflective wisdom (cintā-mayī). 7. Among the six patiences, it is the patience of practice. 8. Among the six gotras, it is subsumed under the gotra of nature (gotra-bhūmi). All the above are as explained in the Benye jing and so forth. 9. Among the three dhāraṇīs, it is subsumed under the dhāraṇī of practical upāya, as explained in the Yogācārabhūmi and the Bodhisattvabhūmi. 10. Among the removal of the four hindrances prior to the bhūmis, it is the third: subduing and removing the śrāvaka's fear of suffering, enabling the attainment of the retribution of a silver-wheel-turning king who rules over three continents. Second, explaining its distinct practices: the second stage of the gotra of nature in the Renwang jing has ten minds, namely contemplating the body, feeling, mind, and dharmas, along with impurity, suffering, impermanence, and non-self; the three roots of wholesomeness, namely giving, benevolence, and wisdom; and the three applications of mindfulness, namely patience regarding past causes, patience regarding present causes and fruits, and patience regarding future fruits. It has already transcended notions of self, person, knower, seer, sentient being, and so forth, and cannot be destroyed by the inverted notions of non-Buddhists. The Benye jing is also the same. Furthermore, practices are of two kinds: first, general, referring to the ten practices of faith and so forth; second, distinct, referring to these ten pāramitās; here it explains the distinct, not the general. Within the distinct there are again two: first, causal; second, fruitional; here it explains the causal pāramitās. All of these lodge the Dharma to reveal the practices according to the teaching of the three vehicles. Third, explaining Samantabhadra's practice according to the Perfect Teaching: these ten practices fully subsume all the practices in the preceding and succeeding stages without exception; therefore, when this stage reaches fulfillment, it arrives at the ultimate stage. As it is said upon the completion of the tenth practice: 'Entering the unimpeded liberation of the Tathāgata accomplished through mastery of the Indra's net dharmadhātu, becoming a hero among men, roaring the great lion's roar, and turning the unimpeded dharmacakra as a dharmacakra king,' and so forth. Explanation: This refers to a bodhisattva in the ultimate [reach of practice], who is still not a Buddha, because the fruitional division is properly ineffable.