大方廣佛華嚴經疏 20.11

20.11

Second, answering the question on entering the dwelling place of bodhisattvas. The text is divided into three: first, there are ten dharmas giving rise to the practice of entering the stages; next, the contemplation and cultivation of abiding in the stages; finally, explaining the essential superiority of the stages. Now, in the first: in the enumeration, the first three are practices of one's own stage: (1) possessing the provisions; (2) completing the preparatory application—one pāramitā possessing ten is called the "great adornment"; (3) wisdom tallying with the true mark; hence one does not follow others. The latter seven give rise to practices of superior progress, meaning: (4) externally approaching good conditions; (5) internally one must spur oneself on; (6) able to settle in the function of the fruit; (7) not tiring of cultivating the cause; (8) doubly exercising both concentration and wisdom. With a profound mind one tallies with stillness, and with sharp wisdom one penetrates through; by means of these two dharmas one adorns the dharmakāya. Therefore the Lotus Sūtra says: "The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of concentration and wisdom, he uses this to cross over sentient beings." (9) Not abiding in Dharma gates. Abiding has two faults: first, not tallying with the wisdom of the stage; second, being unable to advance and proceed; not abiding is the reverse of this. (10) Skilfully fathoming the essence of the stage: meaning that relying on the single Buddha-wisdom, the skilful means are many gates, yet there is no other essence. Second, from "Furthermore" onward, the contemplation and cultivation of abiding in the stages. There are eleven phrases: the first is general: all Dharma gates are the dharmas that accomplish the stages; the next nine are particular: (2) the realization-wisdom of the stages; (3) cultivating the causes of preparatory application; (4) fruits such as gathering recompense; (5) the boundaries of what is known and the realms to be transformed; (6) advancing virtues, cultivating deeds, and the power and function of severing hindrances; (7) manifesting a hundred bodies and so forth; (8) distinguishing the various vows, the ten virtues, and other dharmas; (9) the dharmadhātu realized—all of which say "according to their respective," because the stages are not one; (10) from "completely and skilfully" onward, distinguishing the marks of accomplishing contemplation. They are "all one's own mind," because wisdom corresponds with the mind. The causes are learned through the mind, the fruits are accomplished by the mind, the realms are manifested through the mind, the powers and functions are states of the mind, the supernormal powers are the actual arisings of the mind, distinctions are the selections of the mind, and what is attained is the attainment of the mind; together with there being nothing to attain outside the mind, what is there to attach to? (11) From "In this way" onward, concluding with the benefits of accomplishing contemplation. Third, from "Sons of the Buddha" onward, revealing the essential superiority of the stages; the setting forth, querying, explaining, and concluding of the text are all understandable.