大方廣佛華嚴經疏 48.34

48.34

Second, that the capacity to cure is profound and marvelous has two parts: first, directly revealing it; later, concluding with an exhortation. In the first, the text has six stations, each station having ten practices. The first one is the initial cultivation, and the subsequent five are the accomplished benefits; therefore, the subsequent five sections progressively depend upon the first, which means that the first subsumes the subsequent ones: one cure is all cures. In preaching there is before and after, but in attainment they are simultaneous. Now the first is divided into two: first, setting forth and exhorting cultivation; later, from 'What are they?' onward, investigating, enumerating, and concluding. Therein, the ten dharmas are subsumed into five pairs, distinguishing five kinds of cultivation: The first two concern persons, clarifying cultivation through humility and respect, because of revering superiors and cherishing inferiors; the next two concern dharmas, clarifying genuine cultivation, because of complying with teaching and knowing phenomenal affairs; the next two concern mental practice, clarifying vast cultivation, because of delighting in great practice and firming the great mind; the next two concern wisdom, clarifying superior cultivation, because of internally entering the wisdom of the fruit and externally giving rise to superior eloquence; the last two concern compassion and vows, clarifying enduring cultivation, because sentient beings are inexhaustible so that compassionate transformation is untiring, and worlds are boundless so that the vow to abide is unattached. Second, purity: because of achieving freedom from defilement at the time of correct cultivation based on the preceding. In the text there are two parts: first, taking up the preceding to give rise to what follows; later, inquiring into the number and enumerating the names; below are all modeled on this. In this paradigm, the ten clauses are formed sequentially from the preceding ten clauses: 1. Due to not abandoning sentient beings, one attains purity in penetrating the profound Dharma, because all sentient beings possess the Buddha-nature, and that delusion is itself truth is the profound Dharma; 2. Due to revering superiors, one is able to draw near; 3. Due to not slandering, one is able to protect; 4. Due to knowing inexhaustibility, one understands [dharmas] to be like empty space; 5. Due to the bodhisattva practice not departing from the dharmadhātu, one enters deeply; 6. Knowing that the bodhicitta is equal to empty space, it is boundless; 7. Contemplating that all bodhisattvas share this contemplation, one can enter the Buddha's powers, hence it is called 'faculties'; 8. Diligently cultivating without negligence, one does not cling to kalpa counts; 9. Due to transforming without weariness, one contemplates whether sentient beings of the three times have been transformed or not; 10. Due to vowing to dwell in worlds, one is able to cultivate all Buddhadharmas. Third, vast wisdom: when defilements are wiped away, the fundamental wisdom naturally becomes bright, knowing according with the nature and marks; hence it is called 'vast'. It is also formed from the preceding ten and the next ten; however, there are expansions and contractions, and fearing tediousness I will not match them up; the expositor may proceed as appropriate. Fourth, universal entry: phenomena fuse in accord with noumenon, so originally they interpenetrate; wisdom understands reality as it is, so there is no realm through which it does not pass; thus body and mind both enter. It also arises from the preceding three, which can be grasped mentally. 'Non-faculties' means that realms, consciousnesses, and noumenon are all not faculties. Fifth, the supreme and marvelous mind: due to knowing previously that dharmas are fundamentally fused, there is non-obstruction between noumenon and phenomena, and according with capacities one accomplishes benefits, which is named the supreme and marvelous mind. Arising from the preceding four, this can also be understood mentally. Sixth, skillful wisdom: due to the aforementioned non-obstruction between noumenon and phenomena, now provisional and real are definitively resolved, which is named skillful wisdom. There are eleven clauses; the last two are combined into one, and the rest are each formed from the preceding ten in sequence: 1. Wordlessness within words is the most profound; 2. Being non-reliant is vast; 3. Just as form arises relying on space, one can speak of various kinds; 4. Abiding free from the two extremes, one realizes equality; 5. Comprehending the profound secrecy of all-knowledge, one comprehends differentiation; 6. Non-differentiation is completely identical; 7. If there is no doubt, the Buddhadharma is adorned; 8. Through equality, one accomplishes a single skillful means; 9. The dharmas of the three times, in terms of the gateway of differentiation, are immeasurable skillful means; 10. Due to abiding in the Buddha's power, one comes to know that the Buddha's boundless self-power is non-regressive. Since it is so regarding the preceding ten, it is likewise regarding the preceding four sections; progressing in this way without departing from the initial cultivation, any single dharma is endowed with all. Second, from 'O sons of the Buddha, if a bodhisattva...' onward, concludes with an exhortation. A single practice can be endowed with all practices, and thus one swiftly attains bodhi.