大方廣佛華嚴經疏 38.4

38.4

第二「此菩薩」下說法尊中起報恩心果。謂前地中從佛聞法，是說法尊。今起傳法修行之心，則為以報諸佛恩也。上希求種智，由知佛有恩，故今思報亦上求果。文中，先別明、後總結。今初，十句，初總、餘別。總云知恩者，謂若隨順師教行報恩行，方是知恩故。別中，彼行有九種，類攝為七：一知報恩者，依尊起報恩心。尊即是佛，此為恩主，故偏名報恩。二有二句，依同法起報恩心，此名順同行善友意。三質直柔軟二句，依法起行。謂隨順受教不違師命，故云質直。發修行事逢苦能忍，故云柔軟。四無稠林行者，依受用衣食，於施主所自過不覆故。五雖實有德而不高慢。六善受教誨，得師言詮。七於教不倒，得師意旨。上七品中，初二依人、次三依行、後二依教，所依雖異皆同報恩。二「此菩薩如是」下總結，謂十句不出此三忍，即心極和善、同住安樂、調柔即質直。柔軟寂滅即通結餘句。第三「如是忍調柔」下發勤精進果。謂行二利行勤無怠故，於前不捨眾生、護小行中修勤，故名方便行中，正是無盡行相。文中二：先牒其得時、後「得不休」下正顯。於中十句，初總、餘別。別有九種不休息義：一不雜染者，彼精進行平等流注故。雜染者，共懈怠、共染故，染則著而太過、懈則墮而不及，若琴絃之急緩，若不進不怠為平等流。二不退自乘。上二自利。三起廣念利他之心。四為無邊眾生作利益願，起攝取行。上二利他。上皆自分，下四勝進。謂五熾然者，常志順行，猶如熾火上進叵滅，論經名光明兼照他地。六修習過餘。七魔惑莫壞。上三自利。八攝取眾生，即是利他。上八皆行，後一是解。謂九自斷疑惑，決是非故。能伏他言，如無畏故。若能具此為正修習。

Second, beginning from 'this bodhisattva...', is the fruit of giving rise to a mind of repaying kindness toward the revered ones who teach the Dharma. That is, having heard the Dharma from the Buddha in the preceding stage, he is the revered one who teaches the Dharma. Now, giving rise to the mind to transmit the Dharma and cultivate practice is to repay the kindness of all Buddhas. Previously aspiring to the wisdom of all modes is because of knowing that the Buddha has kindness; therefore, now contemplating repayment is also the fruit of seeking above. In the text, it first explains specifically, and later concludes generally. Now, regarding the first, there are ten phrases: the first is general, the rest specific. The general says 'knowing kindness', meaning that only if one follows the teacher's instructions and practices the conduct of repaying kindness is it truly knowing kindness. In the specific, that practice has nine kinds, which are categorized and subsumed into seven: first, knowing to repay kindness means giving rise to a mind of repaying kindness relying on the revered one. The revered one is the Buddha; as he is the master of kindness, it is singularly named 'repaying kindness'. Second, there are two phrases: giving rise to a mind of repaying kindness relying on those of the same Dharma, which is called according with the intention of good friends of shared practice. Third, the two phrases 'straightforward' and 'gentle and pliant' mean giving rise to practice relying on the Dharma. That is, compliantly receiving instruction without violating the teacher's command is called 'straightforward'. Undertaking matters of cultivation and being able to endure when encountering suffering is called 'gentle and pliant'. Fourth, conduct without dense thickets means, in relying upon the use of clothing and food, not concealing one's own faults before the donors. Fifth, though truly possessing virtues, not being haughty. Sixth, readily accepting instructions, grasping the teacher's verbal expressions. Seventh, being unerring toward the teaching, grasping the teacher's intended meaning. Among the above seven classes, the first two rely on persons, the next three rely on practice, and the latter two rely on the teaching; though what they rely on differs, they are all equally repaying kindness. Second, beginning from 'this bodhisattva, thus...', is the general conclusion, meaning that the ten phrases do not go beyond these three: patience, which is an extremely harmonious and good mind, abiding together peacefully and happily; pliancy, which is straightforwardness; and gentleness and pliancy and quiescence, which generally conclude the remaining phrases. Third, beginning from 'thus patient, pliant...', is the fruit of bringing forth diligent vigor. It means practicing the conduct of twofold benefit diligently without indolence; cultivating diligence in the previous non-abandonment of sentient beings and guarding against small practice is called 'in expedient practice', which is precisely the mark of inexhaustible practice. In the text there are two parts: first, it reiterates the time of its attainment; later, beginning from 'attaining unceasing...', it directly reveals it. Therein are ten phrases: the first is general, the rest are specific. Specifically, there are nine meanings of unceasing: first, untainted, because that practice of vigor flows forth evenly. 'Tainted' means coexisting with indolence or coexisting with defilement; if defiled, it is attached and excessive; if indolent, it falls behind and is deficient, like the tightness or looseness of a lute's strings; if neither advancing [rashly] nor indolent, it is an even flow. Second, not regressing from one's own vehicle. The above two are for self-benefit. Third, giving rise to an expansive thought to benefit others. Fourth, making vows of benefit for boundless sentient beings, giving rise to the practice of gathering them in. The above two are for benefiting others. The above are all one's own portion; below are four of superior advancement. Fifth, 'blazing' means constantly striving for compliant practice, like a blazing fire advancing upward and impossible to extinguish; the commentary sūtra calls it 'radiance that also illuminates other stages'. Sixth, cultivation surpassing others. Seventh, not being destroyed by māras and delusions. The above three are for self-benefit. Eighth, gathering in sentient beings, which is benefiting others. The above eight are all practice; the last one is understanding. Ninth, severing doubts for oneself, deciding between right and wrong. Being able to subdue the words of others, as if with fearlessness. If one can possess these, it constitutes correct cultivation.