大方廣佛華嚴經疏 30.3

30.3

Second, in extensively explaining according to the enquiry, there are three parts: first, clarifying the pariṇāmanā following marks; second, from "O sons of the Buddha, when the bodhisattva-mahāsattva, with these kuśala-mūlas" onward, the pariṇāmanā transcending marks; third, from "O sons of the Buddha, when this bodhisattva-mahāsattva makes such a pariṇāmanā, he attains all" onward, the pariṇāmanā's accomplishment of benefits. In the first part, there are two: first, the pariṇāmanā of accumulating good; later, from "O sons of the Buddha, if the bodhisattva-mahāsattva sees" onward, the pariṇāmanā upon encountering objects. In the former there are also two: first, clarifying the essence of practice that is dedicated; later, from "the bodhisattva at that time, with the eye of wisdom" onward, taking hold of it to make the pariṇāmanā. In the former there are also two: first, accumulating the provisions; later, from "accomplishing immeasurable" onward, concluding the accomplishment of virtues. Now for the first, the text has ten phrases: the first one is general, meaning correct mindfulness being firm and bright. The following nine are specific, the text having three sections: The first three are correct mindfulness of bodhi: 1. being far removed from delusion is the meaning of being clear, while single-mindedly cultivating practice is correct mindfulness; correct mindfulness is samādhi, clarity is prajñā, and the dual functioning of samādhi and prajñā is the source of the path; 2. being unmoved through tallying with noumenon is called the deep mind, conditions being unable to disrupt it accomplishes indestructible karma, which is firmly abiding in one's own portion; 3. seeking the Buddha without regressing is firmly abiding in superior progress. The next four phrases are correct mindfulness of transforming sentient beings: the first phrase is general, courageously seeking universal salvation for the sake of the Great Dharma. The three phrases below are specific: 1. the dual operation of compassion and wisdom is clarity, because prajñā is the root of all virtues; 2. advancing in goodness and abandoning outflows is correct mindfulness; 3. compassion increasing and wisdom being perfected is firmly abiding. The last three are correct mindfulness of the Triratna: 1. mindfulness of the Buddha, 2. protecting the Dharma, 3. faith in the Saṅgha. Above there is correct mindfulness, and in the phrase below there is firmness; they mirror, omit, and encompass each other. Second, concluding the accomplishment of virtues. The text has four phrases: the first three conclude what came before: 1. not stopping at the above ten, hence it says "immeasurable"; 2 and 3 collectively subsume them, not departing from merit, wisdom, and great compassion; the final phrase generates the subsequent pariṇāmanā.