大方廣佛華嚴經疏 18.7

18.7

In the second station, the Station of Cultivating the Ground, there are also two parts: first, the query, which is clear; second, within the explanation of its own stage, the text has four divisions: 1. Indication; 2. Query; 3. Enumeration; 4. Conclusion. All subsequent discussions of their own stages should be understood by modeling upon this. Among the ten minds in the enumeration, there are two meanings: 1. Generating the ten minds toward each and every sentient being; 2. To distinguish differences, facing eight kinds of sentient beings: 1. Toward hostile sentient beings, not only not thinking of retaliation, but even conferring benefits; 2. Toward poor and suffering sentient beings, wishing to make them leave [suffering] far behind, hence generating a mind of compassion; 3. Toward sentient beings who are endangered, terrified, and without joy, causing them to obtain inexhaustible requisites of joy; 4. Toward sentient beings of evil conduct, causing them to securely abide in good conduct; 5. Toward sentient beings who have attained joy, with a mind of pity not letting them become negligent; 6. Toward outsiders who have not yet aroused the aspiration, gathering them to arouse the aspiration with right faith; 7. Toward practitioners of the same path who have already aroused the aspiration, guarding them so they do not regress; 8. Toward all sentient beings who encompass the bodhi vow, regarding them as one's own body. Here two are unfolded: namely, toward those who advance in gathering on the Great Vehicle, honoring them as a teacher; and toward those who gather complete virtues, respecting them like a Buddha. These ten largely agree with the explanation in the "Gathering of Meanings" in the Second Stage; by means of these ten minds, one cultivates one's own mind-ground. Second, the advanced progress also has three parts. Among the ten dharmas in the enumeration, there are general and particular [aspects]. The general mark is clear. The particular aspects unfold successively: 1. Generally seeking erudition to serve as the basis for the practices of dual benefit; 2. Having heard, dwelling in quiet leisure to reflect and cultivate; 3. Hearing must rely on a friend; 4. When requesting of a friend, speech must be harmonious and pleasing; 5. Questioning must not be untimely; 6. Not fearing the profound Dharma so as to be unable to accept it, and not dreading the practiced Dharma so as to be unable to practice it; 7. Through the power of reflective wisdom, thoroughly understanding the profound meaning, rather than merely having heard much without understanding the meaning; 8. Practicing in accordance with the teaching—the Nirvāṇa Sūtra says that drawing close to good spiritual friends, listening to the true Dharma, focusing thought and reflecting, and practicing in accordance with the teaching are the proximate causes and conditions of great nirvāṇa, and here they are unfolded into ten; 9. Perfecting practice and subduing afflictions, hence being free from foolish delusion; 10. Contemplative wisdom illuminating principle, being decisive and ultimate, hence securely abiding without moving. Third, the query and explanation. As for why one cultivates: the above ten mostly pertain to wisdom; using wisdom to guide compassion causes it to increase further. The general benefits are clear.