大方廣佛華嚴經疏 15.14

15.14

四解妨者，問：文中但辨一百餘願，何有行耶？答：文中辨行略有數重，謂就所歷事中，始自出家終於臥覺皆事行也；知家性空，理行也；觸境不迷，善達事理，智行也；以願導智，不滯自利，大悲行也。上二不二，悲智無礙行也。遇違順境心不馳散，止行也；智不沈沒，觀行也。即止觀雙運行也。又對於事境，善了邪正當願眾生，皆假觀也；知身空寂心無染著，空觀也；見如實理，中觀也。或先空後中、或先假後空、或一或二、或一念頓具，斯為妙達三諦觀之行也。又所造成行皆施眾生，不起二乘之心，安忍強軟兩境唯增善品，心不異緣妙達性空，善巧迴轉皆願利物同趣菩提，二乘天魔所不能動，善知藥病決斷無差，即十度齊修之行也。又皆願利生、皆成佛德，見惡必令其斷、見善必令其具，即四弘誓願之行也。故智首總標諸德以求其因，文殊令善用心頓獲眾果。但言惟願，豈不感哉。復有問言：夫妙行者，統唯無念。今見善見惡，願離願成，疲役身心，豈當為道？答：若斯見者，離念求於無念，尚未得於真無念也，況念無念之無礙耶？又無念但是行之一也，豈成一念頓圓？如上所明也。行學之者，願善留心。

Fourth, resolving doubts: Question: In the text, only a hundred or so vows are analyzed; how is there practice? Answer: The text analyzes practice in several layers: regarding the phenomena traversed, from initially leaving home to finally sleeping and awakening, all are phenomenal practices; knowing that home is empty of inherent nature is noumenal practice; contacting objects without delusion and thoroughly penetrating phenomena and noumenon is wisdom practice; guiding wisdom with vows and not lingering in self-benefit is great compassion practice. The above two being non-dual is the practice of unobstructed compassion and wisdom. When encountering adverse or favorable circumstances, the mind does not race or scatter: this is the practice of śamatha; when wisdom does not sink or drown, this is the practice of vipaśyanā. This is the practice of simultaneously operating śamatha and vipaśyanā. Furthermore, with regard to phenomenal objects, clearly understanding the wrong and right and "wishing for sentient beings" is entirely the provisional contemplation; knowing that the body is empty and quiescent with a mind devoid of defiled attachment is the emptiness contemplation; seeing the reality-as-it-is is the middle contemplation. Whether first emptiness and then the middle, or first the provisional and then emptiness, or one or two, or all suddenly complete in a single thought-moment: this is the practice of the contemplation wonderfully penetrating the three truths. Furthermore, all practices performed are given to sentient beings, without giving rise to the mind of the two vehicles; patiently enduring both harsh and gentle circumstances only increases the wholesome qualities; the mind does not stray to other conditions and wonderfully penetrates the emptiness of nature; skillfully transferring merits, all wishing to benefit beings to head together toward bodhi; immovable by the two vehicles or heavenly Māra; skillfully knowing medicine and illness with decisive and unerring discernment: this is the practice of cultivating the ten pāramitās simultaneously. Furthermore, all wishing to benefit beings and all fulfilling the Buddha's virtues, seeing evil one unfailingly causes it to be severed, and seeing good one unfailingly causes it to be perfected: this is the practice of the four great vows. Therefore Jñānaśreṣṭha generally set forth all virtues to seek their cause, and Mañjuśrī caused the mind to be well directed to suddenly attain all fruits. Merely saying "wishing that...", how could it not be evocative? There is another question: "Sublime practice is controlled solely by thoughtlessness. Now, seeing good and seeing evil, wishing to leave or wishing to accomplish, wearying body and mind, how can this be considered the Path?" Answer: One who holds such a view seeks thoughtlessness by abandoning thoughts, and has not yet attained true thoughtlessness, let alone the non-obstruction of thoughts and thoughtlessness! Furthermore, thoughtlessness is merely one among practices; how could it constitute the sudden perfection in a single thought-moment, as explained above? May practitioners and students keep this carefully in mind.