大方廣佛華嚴經疏 51.39

51.39

第六「十種平等」下二門，明正心住。此門即自分行，由了平等，故聞讚毀心定不動。然平等之言，通有三義：一事等，謂十類各各相望，如說眾生等有佛性，乃至諸佛同一法身，一心一智等；二者理等，謂此十類等一真故；三心等，由了前二即之於心，故於十境不生高下。十中，一於眾生等，謂無怨親故；二於善惡不生分別故；三見染見淨無高下故；四同一真道而出離故；五無一善根不為佛故；六於諸同行如自己故；七一一大願徹來際故；八不謂般若勝檀等故；九隨一一行徹事理故；十不謂此佛此最勝故。二十種佛法實義句者，即彼勝進中行，與前雖少前却，而義多同。於中，初一約遍計，都無實故；次四約依他；後五約圓成。一無名相中假名說故，餘四各一義可知。

Sixth, from 'ten kinds of equanimity' onward, two gates clarify the stage of the upright mind. This gate is the practice within its own station: because of thoroughly understanding equanimity, upon hearing praise or blame, the mind is settled and immovable. The word 'equanimity' broadly has three meanings: 1. Equanimity of phenomena, meaning the ten categories looking to each other, as in saying that sentient beings equally have Buddha-nature, up to all Buddhas sharing one dharmakāya, one mind, one wisdom, and so forth; 2. Equanimity of noumenon, meaning these ten categories are equal in the one truth; 3. Equanimity of mind, because thoroughly understanding the previous two is realized in the mind, one gives rise to neither superiority nor inferiority regarding the ten objects. Among the ten: 1. Equanimity toward sentient beings, meaning being without resentment or affection; 2. Giving rise to no discrimination between good and evil; 3. Seeing neither high nor low regarding defilement and purity; 4. Escaping through sharing the same one true path; 5. No single root of goodness not being for the sake of the Buddha; 6. Regarding fellow practitioners as oneself; 7. Each and every vast vow penetrating to the bounds of the future; 8. Not regarding prajñā as superior to dāna and the rest; 9. Every single practice penetrating phenomena and noumenon; 10. Not regarding this Buddha as uniquely supreme. The twenty phrases on the real meaning of the Buddha Dharma are the practices in that station's superior progress; although slightly transposed from before, their meanings are mostly identical. Therein, the first one is treated in terms of the imagined (*parikalpita*), as it is entirely without reality; the next four are treated in terms of the dependent (*paratantra*); the last five are treated in terms of the consummate (*pariniṣpanna*). One is spoken of by conventional designation within the absence of names and marks; each of the remaining four has a distinct meaning that can be understood.