大方廣佛華嚴經疏 36.6

36.6

Second, the conduct of guarding against the Hinayana. There are thirty phrases: the first ten guard against the small mind, and the latter twenty guard against the narrow mind. Now for the first [ten], first generally, and later from 'seeing the Buddha' down, specifically. In the general [statement], it first summarizes the preceding, meaning having previously contemplated impermanence, [the bodhisattva] has already become revulsed by conditioned phenomena; next, contemplating being without a savior, revulsion doubles, and [the bodhisattva] turns toward the Buddha's wisdom; this shows that it generates what follows, namely properly guarding against the small mind and seeking the Buddha's great wisdom. Within the specific ten phrases, they divide into two: the first five gather greatness of merit, which is seeking the Buddha's bodhi; the latter five are greatness of purity, which is seeking the fruit of nirvāṇa. Bodhi is virtue, called 'gathered' when cultivated to completion; nirvāṇa is originally present, called 'pure' when free of obstructions. These two are non-obstructive. Both bodhi and the severance of bodhi are called bodhi. The mark of wisdom and the nature of wisdom are both called the Buddha's wisdom. Now for the first [five]: (1) spiritual power gathering greatness of merit, because the functions of wisdom are unfathomable; (2) peerless virtue, because nothing equals it on the stage of learning. The above two are wonderful functions of sovereignty. (3) Virtue of great benefit, because benefiting others is immeasurable; (4) faultless virtue, because one's own practice is difficult to attain; (5) dissimilar virtue, because it is unmixed with non-Buddhists. This reveals that the above two benefits are unlike the fruitless toils of non-Buddhists. The above three are the perfection of virtuous conduct. Within the latter five, the meanings subsumed are three, namely departing from affliction and suffering, and attaining nirvāṇa. (1) 'Without affliction', which is departing from the habit-energies of affliction, being unmixed with ignorance. (2) 'Without grief', which is departing from suffering; because the fundamental basis of suffering is destroyed, grief and sorrow are extinguished accordingly. (3) 'Attaining nirvāṇa', which has two meanings: first, attaining the essence, namely the city free of sorrow and fear, which is also nirvāṇa without remainder; second, attaining the function, namely being able to accomplish great tasks, which is also non-abiding nirvāṇa. These are the latter two phrases: not abiding in saṃsāra, hence called 'never retreating'; not abiding in nirvāṇa, hence able to rescue immeasurable sufferings and disasters. Because of not abiding in either, only then is it the superior affair of worldly nirvāṇa. Taking this as one's activity then overturns the activity of conditioned phenomena.