大方廣佛華嚴經疏 30.30

30.30

Second, from "Son of the Buddha" onward, it explains broadly according to the inquiry. The text is divided into three: first, clarifying the kuśala-mūla that are dedicated; second, from "with these kuśala-mūla" onward, gathering them up to dedicate them; third, from "When the bodhisattva-mahāsattva dedicates in this way, he abides..." onward, the dedication accomplishing virtues. In the first part there are two: first, clarifying that the practices rely on the bodily station; second, from "extensively practicing" onward, giving rise to practice based on the station. Now, the first: just as in the tenth stage one attains the vimalā samādhi and receives the station of wisdom-investiture, internally attaining this concentration that anoints the crown of the mind, and externally manifesting as an emblem a white silk headband bound upon the head, the phenomenon takes its designation from the metaphor, named the undefiled silk band. Merely by having this sign, one knows they have attained that concentration, symbolizing the full completion of the station; only then can they rain down clouds of Dharma teaching to benefit the multitude of beings, which is called the station of the dharmabhāṇaka. Yet the completion of this station has five levels in all: first, regarding the completion of faith, as spoken in the "Chief of the Virtuous Chapter," one immediately attains abhiṣeka and ascends the station, and so forth. Second, regarding the completion of understanding, as in the dwelling of abhiṣeka, and as spoken in the section on Sāgaradhvaja. Third, regarding the completion of practice, as in the tenth practice entering the Indrajāla dharmadhātu, and so forth. Fourth, the completion of skillful vows, as distinguished in this station. Fifth, regarding the completion of realization, as spoken in the "Ten Stages." Within these five levels, wherever any one is completed, it necessarily possesses the internal correspondence of noumenon and practice, and hence all are called completion of the station. However, because faith, understanding, and the rest are distinct, they are not conflated. If viewed in terms of perfect interpenetration, the completion of merely a single station is the culmination of the cause, requiring nothing else. Moreover, if one is attained, the remaining stations are attained. They are all the single station of receiving investiture in the dharmadhātu; differentiated according to the gateways, the five stations differ, but the essence of the Dharma interpenetrates and fully subsumes [all] without obstruction, unlike other teachings. Second, within giving rise to practice based on the station, there are two: first, clarifying the arising of practice; next, from "Son of the Buddha" onward, displaying the accomplishment of its practice. Furthermore, the former is benefiting others, and the latter clarifies benefiting oneself. Also, the former clarifies one's own share, and the latter displays superior progress. Now, the first has eleven phrases: the first is general, the rest are specific. The specific ones refer to loving-kindness and the rest, which are all dharma-dāna. Now, dharma-dāna is the wondrous prescription for generating understanding, the root of giving rise to practice, the steps for entering the noble path, and the ferry for crossing the ocean of suffering. Ancient masters said: In this sūtra, relying on persons to propagate the path, it mostly praises the supreme virtue of the dharmabhāṇaka; resorting to practice to express the Dharma, it always adduces Samantabhadra as the concluding piece. Therefore, we know that the merit of dharma-dāna surpasses that of the gift of wealth beyond metaphor. Within it are ten phrases: first, with compassion settling beings in the bodhicitta; second, benefiting beings unceasingly; the above two are the vast mind. Third, with a great mind fostering goodness, selecting against other actions; fourth, ultimately taming them, steering them with the Buddha path; the above two are the foremost mind. Fifth, the Dharma sun shining universally; sixth, equally exhorting them to cultivate goodness—the Jin translation says, "wishing to cause sentient beings to cultivate all kuśala-mūla"—the above two are the constant mind, constantly loving sentient beings as identical to oneself, which is called equal. Seventh, the mind being pure and unobstructed, which is the non-perverted mind. Perversion has two kinds: first, the mind being defiled by the agent and object of transformation, whereas here one does not arise in the transformation, yet the transformation is immense, which is called sovereignty of wisdom; second, seeing that there is no agent or object, one immediately inclines toward extinction, whereas here one does not abandon wholesome karma and is unhindered in noumenon and phenomena. Eighth, indicating the precious isle of the fruit, hence called the merchant chief; the secure and upright path pervades both cause and effect, the fruit being nirvāṇa and bodhi, and the cause being the eightfold correct path and myriad practices. Ninth, guiding them with the causes of the myriad practices; the above two are performing beneficial purpose, which is also the foremost mind. Tenth, increasing without destruction, which is protective mindfulness; initially causing them to give rise to the mind, and ultimately bringing them to accomplishment; having a beginning and an end, this belongs only to the sage. Yet the four minds, such as the vast, although corresponding to the dwelling of giving rise to the mind in the Prajñā, are used in every station. Second, within the accomplishment of practice there are two: first, recapitulating the preceding—the Jin translation says, "The bodhisattva practices all wholesome dharmas such as dharma-dāna"; next, from "gathering in" onward, directly displaying the marks of accomplishment; the text is clear and can be understood.