大方廣佛華嚴經疏 26.18

26.18

Fifth, the section of the exposition begins with "Sons of the Buddha, what is...". The exposition of the ten pariṇāmanās constitutes ten sections. In each section, there is first prose and then verses. In the prose there are two parts each: first the practice of the station, and second the fruit of the station. Where it is incomplete, this will be understood when reaching the text. Within the practice of the station, there are three parts each: first, reciting the name and raising the inquiry; second, explaining extensively according to the inquiry; third, concluding the name based on the explanation. This can be seen in the text. Now the first pariṇāmanā lacks the fruit of the station in its text. Within the practice of the station, as for reciting the name first, it is fully as in the basic section. Furthermore, the Benye [jing] says: "Constantly with a mind free of marks, one constantly travels the six destinies and enters fruitional retribution, receiving all sensations without receiving them, dedicating, exchanging, and transforming; hence it is called 'rescuing and protecting'", and so forth. In the second part, the extensive explanation, there are two: first, clarifying the kuśala-mūlas to be dedicated; second, from "when cultivating kuśala-mūlas" onward, directly clarifying the pariṇāmanā. Now the first: ancient masters called this the essence of practice. If conforming to the preceding name, rescuing and protecting sentient beings is compassion, while being free from the marks of sentient beings is wisdom; thus compassion and wisdom constitute the essence of its practice. Because this is the first practice, the overall essence is taken as the specific essence. If it is because one wishes to dedicate that one cultivates all kuśala-mūlas, then those kuśala-mūlas can also be called the essence. The ancient meaning relies on this. In the second part, directly clarifying the pariṇāmanā, there are two: first, clarifying pariṇāmanā conforming to marks; second, from "I should be like the sun" onward, clarifying pariṇāmanā free from marks. The former is dedicating toward sentient beings and toward bodhi, explaining rescuing and protecting sentient beings; the latter is dedicating toward the actual limit, explaining being free from the marks of sentient beings. In the former there are two: first, explaining generally, causing living beings to leave suffering and reach ultimate bodhi, which mutually clarifies benevolence, compassion, and the two pariṇāmanās; second, from "bodhisattva mahāsattva" onward, the specific elucidation, which is divided into four: 1. rescuing and protecting by benefiting and gladdening; 2. from "Sons of the Buddha, when the bodhisattva is among non-relatives and non-friends" onward, rescuing and protecting when enduring afflictions; 3. from "Sons of the Buddha, when the bodhisattva sees sentient beings" onward, rescuing and protecting by taking on suffering in their place; 4. from "Sons of the Buddha, when the bodhisattva rightly dedicates with all kuśala-mūlas" onward, rescuing and protecting by pulling them far out. In the first there are three: 1. general statement; 2. from "I shall" onward, specific elucidation; 3. from "Sons of the Buddha" onward, general conclusion. Now the first: the Jin [translation] lacks the words "bodhisattva" and so forth, but has the phrase "further conceived this thought", which all the more reveals that he had already dedicated previously. In the specific elucidation, the text has ten clauses: first, leaving behind the fruit of suffering; second, leaving behind the cause of suffering; third, applying to both cause and fruit, because within the five fears the three paths are contained. The above three apply to both the shallow and the deep; the latter seven are solely in terms of the ultimate. Fourth, attaining bodhi; fifth, attaining nirvāṇa; sixth, extinguishing the source of afflictions, which is fundamental non-enlightenment—if this is extinguished, it is like the great brightness of the heavens; seventh, extinguishing the darkness of the cognizable, hence saying that all ignorance is precisely being unenlightened when coming into contact with phenomena—if this is extinguished, it is like a person holding a torch and illuminating everything in detail; eighth, causing them to attain liberation, for the Nirvāṇa [Sūtra] says that serene purity is true liberation, and having escaped deep darkness it is therefore called a lamp; ninth, causing them to realize the dharmakāya, hence called the true Dharma; tenth, causing them to accomplish prajñā, the wisdom free from the two obstructions, which is also the wisdom unobstructed in the provisional and the real. In the third, the conclusion, because the preceding ten clauses apply to the shallow and the deep, it causes them ultimately to attain the one great matter.