大方廣佛華嚴經疏 29.25

29.25

Second, the geyas. First, he states the causes and conditions, which have twelve phrases: the first phrase generally explains the deportment, and the last phrase generally clarifies that upon which [the practice] relies, both having been repeatedly explained above; the ten phrases in between distinctly reveal two meanings. The first two concern deportment: first, contemplating those who are reached; second, penetrating phenomena and noumenon. The word "contemplating" above applies to both the mind and the eyes. Next, he distinguishes that upon which [the practice] relies: the first relies on the root of wisdom [derived from] the teaching; the next three phrases rely on the vast mind. The first phrase is general: great compassion universally covering is the aforementioned vast mind, and causing the lineage of the buddhas to flourish is the aforementioned great mind. The next two phrases rely above on the virtues of the fruition: first, relying on the virtue of expounding; second, relying on the body of expounding. The next two rely on expedient wisdom, contemplating inclinations and contemplating suitability. The last phrase relies on the essence to activate the function. Next, directly presenting the verses: the forty-one verses are divided into three broad sections: the first five verses praise the body that serves as the basis for practice; next, from "food and drink" onward, thirty and a half verses praise generating practice on the basis of the body; next, from "in accordance with" onward, five and a half verses praise the meanings such as "in accordance with" within the explanation of the name, while additionally praising the fruition of the station. In the second [section], there are two parts: first, nineteen verses praise the dedication conforming to marks. Within this, the first verse presents [the topic], the last three verses conclude, and those in between all praise its broad manifestation. The two passages of presenting and manifesting are abbreviated and incomplete. Next, from "the bodhisattva contemplates" onward, eleven and a half verses praise the dedication that transcends marks, with the text divided into four distinct parts: first, five verses praise inwardly cutting off thoughts and concepts, within which the first phrase generally displays the power of contemplation, the next phrase [shows] the emptiness of persons, and the rest all [show] the emptiness of dharmas. As for "knowing that bodhi and so forth": the nature of bodhi is pure and does not obstruct relying on conditions; with pure dharmas as conditions, bodhi arises, and in arising it is devoid of nature and does not contradict the dharmadhātu—this is bodhi arising from the nature. If karma exists dependent on the body, it would not arise from the mind; if it abides in the mind, then whenever there is a mind there would be karma. Since it is granted that there can be mind without karma, karma arises conditionally from causes, so how could its nature truly exist? Second, from "the bodhisattva having arrived" onward, two verses praise encountering objects while being free from defilement. Because he has arrived at the shore of the unobtainable, he is without attachment. Third, there are two verses that praise the preceding questioning and explanation. Fourth, two and a half verses praise not obstructing conformity with marks. The rest can all be understood. (From here on down enters the twenty-ninth fascicle.)