大方廣佛華嚴經疏 38.11

38.11

第二明如道行。又順經意，前明入心，從此已下皆明住心。應分為三：此攝方便具足住，修行十心是方便義，不退轉者即是住義；二不住道行勝攝離癡亂行，智清淨等無癡亂故；三彼果勝攝無盡功德藏，迴向攝德無盡故。今且順論，此明如道行。於中三：初標分位，為顯隨如已入五地；次「以善」下總顯；後「願力」下別明。總中四句，皆是正修諸行故，總名順如。謂前二句為所治，即四地修菩提分，以前十心能善清淨得入五地。於此淨心希求勝相，即復是慢，慢在文外故，以後二句而為能治。初句轉求不住道行勝為能治。謂不住淨心而起諸行，即治住淨慢故。後句雖起諸行，不退失前平等深淨之心，則能隨順真如，平等即如故。後別明中，顯上隨如之行有其八種，經有九句，前七各一、後二為一。八中，前二是起行心，一自利願，即修菩提心；二利他慈，即不疲倦心。後六是行，謂三得善根力、四不捨眾行、五善巧修行、六無厭足故照明上上、七得他勝力、八自得勝力。此有二句，初句具三慧念，是聞思智，即修慧；後句勝進究竟。上六行中，前三自分、後三勝進，各有初中後，思之。

Second, explaining the practice of conforming to the path of tathatā. Moreover, in accord with the sūtra's meaning, the preceding explained the entering mind, and from here onward it explains the abiding mind. This should be divided into three parts: this [section] subsumes the abiding endowed with skillful means, where cultivating the ten minds has the meaning of skillful means, and being non-retrogressing is the meaning of abiding; second, the superiority of the practice of the non-abiding path subsumes practice free from delusion and confusion, because purity of wisdom and so forth are free from delusion and confusion; third, the superiority of its result subsumes the inexhaustible store of merit, because dedicating subsumes merit inexhaustibly. For now, following the treatise, this explains the practice of conforming to the path of tathatā. Within this are three parts: first, marking the stage and position, in order to show that by conforming to tathatā one has entered the fifth stage; next, from 'with good…' onward, generally displaying [it]; later, from 'power of vows…' onward, distinguishing it in detail. The four phrases in the general display all refer to directly cultivating the various practices, and thus are collectively called 'conforming to tathatā'. That is to say, the first two phrases are what is remedied—namely, cultivating the factors of bodhi in the fourth stage, wherein by the previous ten minds one can thoroughly purify and attain entry into the fifth stage. Craving superior marks with regard to this pure mind is again arrogance, and because this arrogance is implicit outside the text, the latter two phrases serve as the remedy. The first phrase, further seeking the superiority of the practice of the non-abiding path, serves as the remedy. That is, not abiding in the pure mind while giving rise to the various practices remedies the arrogance of abiding in purity. The latter phrase means that although one gives rise to the various practices, one does not regress from or lose the previously attained profound, pure mind of equality; thus one can accord with tathatā, for equality is itself tathatā. In the subsequent detailed explanation, it shows that the aforementioned practice of conforming to tathatā has eight kinds; the sūtra has nine phrases, the first seven being one each, and the last two forming one. Among the eight, the first two are minds that initiate practice: first, the vow for one's own benefit, which is cultivating bodhicitta; second, compassion for benefiting others, which is the untiring mind. The latter six are practices: third, obtaining the power of kuśala-mūla; fourth, not abandoning manifold practices; fifth, skillful cultivation; sixth, illuminating what is increasingly higher due to insatiability; seventh, obtaining superior power from others; eighth, personally obtaining superior power. This has two phrases: the first phrase possesses the mindfulness of the three wisdoms, which is the wisdom of hearing and contemplation, namely the wisdom of cultivation; the latter phrase is the consummation of progressive advance. Among the above six practices, the first three are one's own portion and the latter three are progressive advance, each having a beginning, middle, and end; reflect upon this.