大方廣佛華嚴經疏 34.8

34.8

Fourth is the vow to cultivate the two benefits. In terms of accomplishing benefit, it is called the increase of the mind. The treatise follows this meaning, hence it first indicates: "The fourth great vow is that the mind attains increase. By what kind of practice is the mind made to increase? Through all the practices of bodhisattvas, teaching and transforming all [beings] to make them accept and practice them, because the mind increases." In the text there are also four [points]. In the second [point], practice-marks, there are two parts: first, explaining the practices that cause increase; second, explaining the mind that is increased. In the former there are four divisions: first, explaining the marks of practice, which the treatise names "manifold"; second, the essence of the practice; third, the activity of the practice; fourth, the skillful means of the practice. By these four kinds, one teaches and transforms sentient beings and causes them to accept and practice. As for the first, the marks of practice, worldly and supramundane [practices] each have many differences, hence they are called manifold. Within this, "vast and immeasurable" are worldly practices, meaning the practices of conventional wisdom: "vast" spans from the first stage up through the sixth stage; "great" is the seventh stage; "immeasurable" is the eighth stage and above. "Indestructible and unmixed" are supramundane practices, because they view with the supramundane wisdom of the equality of phenomena's selflessness, meaning they are unmixed with worldly contaminated phenomena. "Indestructible" means secretly coalescing with true nature. According to the Yogācāra[-bhūmi], in the general explanation, before the stages is called "broad"; although one practices everything, it can only be called "broad"—because each practice is undertaken individually, it is not "great" or "immeasurable". On the stages it is called "great", because each practice is accomplished through all [others]. From the Immovable [Stage] and above it is then called "immeasurable", because within all practices, all are fully possessed. "Indestructible" means that in each of the first six stages, one achieves an unshakeable [attainment]. The treatise master intends to clarify the vows within this stage, hence he does not take the practices prior to the stages; the meaning does not differ from the former. Second, "gathering all pāramitās" is the essence of practice, for the marks such as vastness merely distinguish this. Third, "purifying the stages" is the activity of practice, purifying the obscurations of the ten stages with the practice of the ten pāramitās, and assisting the contemplation of tathatā to purify the ten obstructions. Fourth, from "general marks" down explains the skillful means of practice. There are two kinds: first, the skillful means of self-cultivation, meaning integrating them through the clever marks of the perfect interpenetration of the six marks, so that one possesses all while still not destroying the marks; hence it is called skillful means. The meaning of the six marks is detailed in a separate essay and was briefly explained earlier. Second, from "all according to reality" down is the skillful means of transforming others, transforming beings without violating the real path. Second, "the mind attains increase" refers to the mind that is increased. Transforming others to accept and practice makes their minds increase; transforming others accomplishes oneself, making one's own mind increase.