大方廣佛華嚴經疏 52.17

52.17

Now, the first four sections clarify practice on the station of the pariṇāmanā that rescues and protects sentient beings while remaining free from the marks of sentient beings. These are divided into four: first, clarifying the kuśala-mūla that are dedicated; second, rescue and protection through great vows; third, the purpose of the pariṇāmanā; and fourth, demonstrating the accomplishment of what was undertaken. First, as for the kuśala-mūla in which one abides, they are precious and complete. Among the ten: (1) serving many Buddhas; (2) hearing and upholding the Dharma; (3) taking birth with sovereignty; (4) expounding the fundamental and derivative Dharma—within which, first expounding the derivative Dharma arising from the root, just as immeasurable meanings arise from a single Dharma, that single Dharma being the markless; next, from "with all" downward, gathering the derivative back into the root, explaining and completing the above meaning; (5) sovereignty in knowing how to abandon: wearying of and ceasing [afflictions] on the path of accumulation, guarding against them on the path of preparation, and severing them on the uninterrupted path, without taking the realization of the path of liberation, so as to differ from the Two Vehicles who retain defilements without severing them in order to ultimately sever and realize—why does one not realize? Because by skillful means one astutely learns the boundless Buddha-dharma to fulfill former vast vows, like arrows shot into the sky with notch supporting notch; (6) simultaneous practice of compassion and wisdom; (7) knowing the non-obstruction of nature and marks; (8) the attainment of non-attainment; (9) contemplating emptiness and fulfilling vows; (10) receiving and practicing without satiety—within which, it is first directly shown, and then explained and completed from "knowing the Tathāgata" downward. Second, the ten kinds of vajra-like mind refer to rescue and protection through great vows; although they are pariṇāmanā, they are all vows, which is why this comes first. That is, toward actions to be performed in the future and practices presently undertaken, there are no limits; the resolution of mind is firm, exhausting their utmost bounds. Among the ten: (1) the vow to know inexhaustible Dharma gates; (2) the vow to cross over boundless sentient beings; (3) adorning Buddha lands; (4) pariṇāmanā; (5) making offerings to Buddhas—the above three vow to achieve the fruit of Buddhahood; the above five are all framed in terms of what will be achieved, treated horizontally as boundless. The next two are framed in terms of present actions, both being vertically deep without limit: (6) seeing and hearing without attachment; (7) patient forbearance without confusion, taking the severing of heads as steps—the above two temporarily sever afflictions. The final three are also framed in terms of what will be achieved: (8) universally cultivating both benefits in all times and places; (9) accomplishing boundless great practice through essential determination of mind; (10) giving rise to function from quiescence. Within this there are three: first, awakening to quiescence; second, giving rise to function from "and yet also" downward; third, explaining and completing from "why" downward. Within this, there are threefold inquiries and explanations. The sense of the first turn is: the reason one gives rise to function from quiescence is that through the wisdom of original vows, one does not abandon compassion. The next turn says: the reason wisdom does not abandon compassion is that wisdom is also for the sake of beings. The inquiry of the final turn means: why is this simultaneous practice necessary? The explanation has two senses: first, all Buddhas are thus; second, from "moreover, I" downward, my former vows were so. Third, the ten kinds of arousements are the purpose of pariṇāmanā, arousing [virtues] to make them manifest. Among the ten, the first six are one's own domain: the first three are great in karmic merit; the next three are great in karmic transformation, as adorning lands is also for gathering sentient beings. The last four are superior advancements: the seventh and eighth superiorly advance to gather merit; the last two superiorly advance to give rise to transformation, meaning (9) realizing the essence and (10) giving rise to function. Fourth, ultimate great matters refers to the accomplishment of what was undertaken; the ten phrases are readily understood.