大方廣佛華嚴經疏 38.4

38.4

Second, beginning from 'this bodhisattva...', is the fruit of giving rise to a mind of repaying kindness toward the revered ones who teach the Dharma. That is, having heard the Dharma from the Buddha in the preceding stage, he is the revered one who teaches the Dharma. Now, giving rise to the mind to transmit the Dharma and cultivate practice is to repay the kindness of all Buddhas. Previously aspiring to the wisdom of all modes is because of knowing that the Buddha has kindness; therefore, now contemplating repayment is also the fruit of seeking above. In the text, it first explains specifically, and later concludes generally. Now, regarding the first, there are ten phrases: the first is general, the rest specific. The general says 'knowing kindness', meaning that only if one follows the teacher's instructions and practices the conduct of repaying kindness is it truly knowing kindness. In the specific, that practice has nine kinds, which are categorized and subsumed into seven: first, knowing to repay kindness means giving rise to a mind of repaying kindness relying on the revered one. The revered one is the Buddha; as he is the master of kindness, it is singularly named 'repaying kindness'. Second, there are two phrases: giving rise to a mind of repaying kindness relying on those of the same Dharma, which is called according with the intention of good friends of shared practice. Third, the two phrases 'straightforward' and 'gentle and pliant' mean giving rise to practice relying on the Dharma. That is, compliantly receiving instruction without violating the teacher's command is called 'straightforward'. Undertaking matters of cultivation and being able to endure when encountering suffering is called 'gentle and pliant'. Fourth, conduct without dense thickets means, in relying upon the use of clothing and food, not concealing one's own faults before the donors. Fifth, though truly possessing virtues, not being haughty. Sixth, readily accepting instructions, grasping the teacher's verbal expressions. Seventh, being unerring toward the teaching, grasping the teacher's intended meaning. Among the above seven classes, the first two rely on persons, the next three rely on practice, and the latter two rely on the teaching; though what they rely on differs, they are all equally repaying kindness. Second, beginning from 'this bodhisattva, thus...', is the general conclusion, meaning that the ten phrases do not go beyond these three: patience, which is an extremely harmonious and good mind, abiding together peacefully and happily; pliancy, which is straightforwardness; and gentleness and pliancy and quiescence, which generally conclude the remaining phrases. Third, beginning from 'thus patient, pliant...', is the fruit of bringing forth diligent vigor. It means practicing the conduct of twofold benefit diligently without indolence; cultivating diligence in the previous non-abandonment of sentient beings and guarding against small practice is called 'in expedient practice', which is precisely the mark of inexhaustible practice. In the text there are two parts: first, it reiterates the time of its attainment; later, beginning from 'attaining unceasing...', it directly reveals it. Therein are ten phrases: the first is general, the rest are specific. Specifically, there are nine meanings of unceasing: first, untainted, because that practice of vigor flows forth evenly. 'Tainted' means coexisting with indolence or coexisting with defilement; if defiled, it is attached and excessive; if indolent, it falls behind and is deficient, like the tightness or looseness of a lute's strings; if neither advancing [rashly] nor indolent, it is an even flow. Second, not regressing from one's own vehicle. The above two are for self-benefit. Third, giving rise to an expansive thought to benefit others. Fourth, making vows of benefit for boundless sentient beings, giving rise to the practice of gathering them in. The above two are for benefiting others. The above are all one's own portion; below are four of superior advancement. Fifth, 'blazing' means constantly striving for compliant practice, like a blazing fire advancing upward and impossible to extinguish; the commentary sūtra calls it 'radiance that also illuminates other stages'. Sixth, cultivation surpassing others. Seventh, not being destroyed by māras and delusions. The above three are for self-benefit. Eighth, gathering in sentient beings, which is benefiting others. The above eight are all practice; the last one is understanding. Ninth, severing doubts for oneself, deciding between right and wrong. Being able to subdue the words of others, as if with fearlessness. If one can possess these, it constitutes correct cultivation.