華嚴經探玄記 6.31

6.31

First, regarding the explanation of the names, there are two [aspects]: the ten [practices] such as giving and morality take their names from the essential nature of the practices, whereas the ten [practices] such as joyful practice take their titles from their functions; here we explain the latter names. Among them, the general name is as explained at the beginning of the chapter. Second, regarding the specific names: giving brings joy to oneself and others, hence it is called 'joyful'; joy itself being the practice, it is called 'joyful practice'. In terms of one's own joy, this is a karmadhāraya compound. Moreover, the practice of joy is called 'joyful practice' because making others joyful completes one's own practice; this is a tatpuruṣa compound. Second, purely observing the three categories of precepts doubly benefits oneself and others. Third, by the power of patience, wrath and resentment in oneself and others are extinguished. Fourth, by vigorous practice, supreme virtues are gathered limitlessly. Fifth, by practicing both śamatha and vipaśyanā simultaneously, delusion and distraction are completely severed. Sixth, prajñā illuminates the ultimate truth, vividly manifesting with clarity; furthermore, contemplating the true nature of dharmas, prajñā manifests directly before oneself. Seventh, skillfully initiating supreme practices without lingering in emptiness, and moreover initiating all actions with an unattached mind. Eighth, unobstructed great vows gather supreme roots of goodness, which are deeply venerable. Ninth, deeply penetrating capacities and inclinations, being skillful in teaching according to the Dharma. Tenth, words and actions accord with each other, not receiving acclaim in vain. Furthermore, among these ten, their derivation of names falls into three kinds: the eighth is named from virtue; the third, fifth, and seventh take their designations from the departure from faults; and the rest are all named after their functions, as can be understood. Second, regarding their essential nature, there are two parts: first the general, then the specific. The general contains three gates: First, in terms of what they rely on, they take the samādhi of skillful subduing as their essential nature, because it is by relying on this concentration that one realizes the essence of the ten practices and only then speaks them. The Di lun says, 'This samādhi is the essence of the dharmas.' Second, in terms of the fundamental, they take the inconceivability of karmic actions in the fundamental section as their nature, which comprises the ten meanings of the vastness of mental volition, etc., as previously explained. Since this is the basis of the comprehensive exposition, it serves as the essential nature. Third, as an overarching synthesis: in terms of the object, the two truths are completely interpenetrated; in terms of practice, compassion and wisdom are unobstructed. Furthermore, mind and objects are perfectly harmonized, and the unobstructed dharmadhātu is endowed with boundless virtues; this constitutes their essential nature, which can be seen upon reflection. Second, regarding the specific differentiation of their essential nature, each will be distinguished below in the commentary on the text (the remaining gates await separate treatment).