大方廣佛華嚴經疏 20.27

20.27

Ninth, from "Sons of the Buddha" below answers the prior question concerning carrying on the lineage of the Triratna without interruption. The text divides into two: first, following the preceding, a general indication; second, from "Wherefore" inquires into and explains the reason. Because they transform sentient beings so that they enter the ocean of the Triratna, they can therefore carry on the preceding without interruption. The text has four turns, which form ten clauses: the first nine explain distinct aspects, and the last one generally concludes. Regarding the first three turns, their explanation encompasses both general and distinct aspects; however, each subsequent one becomes progressively deeper than the preceding. The general applies to all the stages; the distinct places the first at the ten faiths, the next residing in the three stages of the worthy, and the last in terms of ascending the grounds. What are the differences among the three turns of the Buddha's lineage? First, teaching the generation of the mind causes them to be endowed with the causal nature, for prior to generation they have only the originally abiding nature; next, praising the great vows causes them to accomplish the causal practice, preventing the mind that has been generated from regressing. As for "great vows," these refer to the vow to seek bodhi and the vow to benefit and bring joy to sentient beings. There are also vows to prevent evil, as the Vinaya sūtras explain. There are vows to advance in goodness, as commonly elucidated. Third, planting the Buddha-seed causes them to accomplish Buddha-wisdom, which means realizing tathatā and accomplishing the outflow-free state. The above shows them in their distinct aspect. As for the general aspect, in generating the bodhicitta there are generally three minds, namely great compassion, great vows, and great wisdom. The first turn is general and already contains great compassion; the next turn is vows; the last turn is wisdom, meaning showing the wondrous noumenon to cause them to momentarily perceive the nature of mind and accomplish the adamantine seed. As for the distinctive marks of the three turns of the Dharma's lineage: first, opening the Dharma-treasury causes the teaching not to be interrupted; next, speaking of causes and conditions causes the meaning not to be interrupted; lastly, being endowed with the four kinds of protection causes teaching, noumenon, practice, and realization all to be uninterrupted. Furthermore, although at first they receive the teaching, they have not yet generated genuine understanding; next, they are endowed with understanding and practice, but have not yet been able to realize it. What are the differences among the three turns of the Saṅgha's lineage? First, receiving the Dharma without discord is the initial inclusion in the count of the Saṅgha; next, cultivating the six forms of reverent harmony brings the Saṅgha's practice to completion; lastly, presiding over the great assembly keeps the Saṅgha pure. Furthermore, although at first they uphold the teaching, they are not yet endowed with understanding and practice, and it is not yet true harmony; next, although endowed with understanding, their practice has not yet departed from the terrors of the crowd, and they cannot control and guide. As for the "six harmonies," the three karmas make three, plus precepts, views, and gains: bodily harmony in gathering together, verbal harmony without dispute, mental harmony without discord, view harmony in shared understanding, precept harmony in shared observance, and gain harmony in equal distribution. Furthermore, in terms of the bodhisattva, the three karmas share loving-kindness, and all six share the same essence, which is genuine harmony; with all revering them, they cause the Saṅgha to abide long. As for the final, general clause: propagating the Dharma and upholding the precepts, cultivating the three trainings together, then the Triratna will not be interrupted, and transformation after transformation will never cease.