大方廣佛華嚴經疏 30.4

30.4

Second, in taking hold of it to make the pariṇāmanā, there are two parts: first, observing the kuśala-mūla and making the original aspiration for pariṇāmanā; second, from "with all kuśala-mūlas" onward, directly clarifying the pariṇāmanā. In the first, there are three: first, generally stating; next, from "those kuśala-mūlas" onward, distinguishing specifically; third, from "thus" onward, generally concluding. Within that there are two: first, concluding the categories and multiple gates, there being ten phrases, meaning there are many distinctions according to the previously sought conditions and so forth. 1. Wandering universally is not single, hence entering as one: does one use the gate of existence? Does one use the gate of emptiness? And so forth up to immeasurable; therefore the maiden Cishi says: "The Buddhas each used different gates to cause me to enter this gate of universal adornment." 2. Following any one gate, taking what as an object? Whether the Buddha, the Dharma, and so forth. 3. The differing characteristics upon any one object. 4. The phenomena upon which the marks depend, meaning matter, mind, and so forth. 5. Having multiple states upon any single phenomenon. 6. The ten thousand practices such as giving. 7. Names that are expressive. 8. Discriminating and resolving. 9. Generating multiple kinds of knowledge and vision. 10. Whether samādhi or prajñā, cultivating in superior, medium, or inferior degrees. Later, from "among them" onward, concludes the original intention of cultivation. Since the original intention is such, how could one not make a pariṇāmanā?