大方廣佛華嚴經疏 38.3

38.3

Second, within the fruit of accomplishing virtues, there are four: first, the fruit of generating an exalted aspiration for superior merits; second, the fruit of giving rise to a mind of repaying kindness toward the revered ones who teach the Dharma; third, the fruit of bringing forth diligent vigor in their expedient practices; and fourth, the fruit of fulfilling the original mental realm of that exalted aspiration. Among these four fruits, the first three arise from what precedes, and the last one further arises from these three fruits. Within the former, the first two are fruits of guarding against a small mind, and the latter one is the fruit of guarding against small practice. In the former, the first fruit arises from the original aspiration to seek above and rescue below, and now, for the sake of beings, increasingly seeking above, hence it is called 'exalted'. In the text there are two parts: first, it reiterates the previously cultivated causes; later, beginning from 'thus attaining...', it reveals the fruits attained. Now, as for the first, it reiterates the general phrase from previously guarding against the Lesser Vehicle. 'In accordance with the expedient wisdom that arises' reiterates the previous non-abandonment of all sentient beings. Cultivating the factors of the path without abandoning sentient beings is possessing expedients, which is the discernment of the factors of the path. 'Cultivating the path and the auxiliaries to the path' refers to the previous 'cultivating such merits'. 'The path' is the realized wisdom of the fourth stage; 'the auxiliaries to the path' are the factors of bodhi. Second, revealing the fruits attained has ten phrases: the first is general, the rest are specific. The general says 'moistened' because of deep longing, affection, and reverence. That is, due to cultivating the two paths, one is naturally moistened, deeply longing for and revering what is above, and because one cultivates for beings, one's moistening reaches living beings, deeply cherishing them. In the specific nine phrases below, explaining that moistening has three kinds of excellence: first, 'a gentle and pliant mind' clarifies the excellence of joyful practice, meaning that realizing the Dharma refreshes the spirit. Second, 'pliant and compliant' means being harmonized, well-compliant, and unobstructed among conditions, which is the excellence of mastery in samādhi. The above two are the essence of the practice. Third, the seven phrases from 'beneficial' downward clarify the excellence of leaving behind faults through antidotes. This is the function of the practice. Therein, the first phrase is general: being without fault in benefiting others is 'beneficial'; being without fault in self-benefit is 'peace and joy'. The six phrases below are revealed specifically according to the faults. If one does not contrast them, it is difficult to reveal the virtue of innate purity. The six phrases are leaving behind six faults; in the sūtra they are all antidotes. First, a mind without defilement remedies the fault of seeking food for gain and the fault of jealousy for fame; second, it remedies the fault of [satisfaction with] minor desires and merits; third, it remedies the fault of not seeking superior wisdom. The above three are all for self-benefit. Fourth, it remedies the fault of indolence in not gathering sentient beings. The above four all leave behind faults arising from practice. The latter two leave behind faults arising from teaching: fifth, it remedies the fault of clinging to one's own views and not honoring superior teachings; sixth, it remedies the fault of abandoning what is foremost and not practicing in accordance with what is spoken. Practicing in accordance with what is spoken is foremost among hearing and thinking; now to abandon that foremost is why it is a fault. Furthermore, the above rescuing of sentient beings is the previous fruit of compassion; seeking extraordinary wisdom is the fruit of seeking above.