大方廣佛華嚴經疏 52.27

52.27

Now, the first ten gates elucidate the practice in the Joyful Stage. If distinguished roughly, they are generally divided into three sections: the first two concern the body, the next four distinguish speech, and the latter four elucidate the mind, generally revealing the supremacy of the three karmas in that stage. If following that text, they are provisionally divided into two: the first nine elucidate the practice of initially abiding in the stage, and the last one elucidates the practice of stably abiding in the stage. The former is divided into four: the first six gates elucidate what body one relies upon, the next one gate of mind distinguishes by what cause, the third gate of arousing the mind elucidates for what purpose, and the fourth gate of all-pervading mind reveals what marks there are. In this first part, it is divided into two: the first two distinguish the body through the body, and the latter four pervade the body with speech, because speech belongs to the body, all being gathered by deeply planting kuśala-mūla. Now the first is divided into two: this gate elucidates the body through the bodily karma and functions of the physical body, the ten phrases of which can be understood. The subsequent ten kinds of bodies elucidate the body through the essence of the Dharma gates, hence simply called "bodies." Among the ten, pāramitā, gathering, merit, wisdom, and so forth are reciprocal condensations and omissions with the former deeply planting kuśala-mūla, collecting aids to the path, and so forth. Second, in distinguishing the body through speech, all four gates are the kuśala-mūla planted; thus we know that although absent in that text, the meaning is already contained therein. If they were completely different from that, how could they be practices of that [stage]? If they were completely identical to that, why need they be stated again? Therefore, that text states at every juncture, "If explained extensively, it could not be exhausted"; what doubt is there regarding minor differences? The four gates are then divided into four: first, the ten kinds of speech elucidate the essence and function of speech. If explained through negation, among the ten, the first one is free from harsh speech; the second is free from divisive speech; the next two are free from false speech, one coarse and one subtle; the remaining six are free from frivolous talk. If explained through affirmation, each of the ten kinds reveals one virtue. Second, the ten kinds of purified cultivation of speech reveal the causes of pure speech: the first two gather the Dharma, the next two abandon faults, the next two gather goodness, the next two are dharma-dāna, and the last two are practices of seeking the Dharma; due to these ten matters, one can make speech pure. Third, the protection by the ten kings is precisely the fruit of pure speech. When one utters good words, the unseen realm responds to them, how much more so to the person! However, in the Daśabhūmika Sūtra, the good friend's good protection of the mind generally arises from all virtues, not solely from speech; therefore, the Dushi jing also does not strictly connect with what precedes. Fourth, the ten kinds of great matters, according to the sūtra, consist of internal goodness and external protection, thereby enabling one to accomplish what is undertaken. Yet they are precisely well accumulating pure dharmas, well purifying the profound mind, and so forth in the Daśabhūmika Sūtra. The meanings in the remaining phrases also do not solely follow speech. Yet all connect, using speech to illustrate the rest, without any disruption in principle. The ten phrases all apply to both benefits, and the textual features are also evident. Second, the ten kinds of mind elucidate by what cause: because great compassion is the leader, shouldering all, and so forth. Among the ten: first, the shouldering mind, the mind being like the great earth because it shoulders the four heavy burdens; second, the deep and broad mind, because the mind embraces all without exterior; third, the supreme mind; fourth, the pure mind; fifth, the sharp; sixth, the firm; seventh, the unstained; eighth, the rare; ninth, the wise; tenth, the boundless—all speaking of the essence of the mind. Third, the ten kinds of arousing the mind elucidate for what purpose: for the purpose of seeking above and transforming below, one arouses supreme functions; the ten phrases can be understood. Fourth, the ten kinds of all-pervading mind elucidate what marks there are: because one has transcended the stage of ordinary beings and entered into the Dharma of tathatā. Among the ten: first, generally elucidating that compassion is broad and wisdom is vast, boundless like empty space; second, wisdom tallies with the profound utmost; the rest can all be understood. Second, the ten kinds of faculties are precisely the practice of stably abiding in the stage. Because the practice of initially abiding previously makes these supreme functions increase and all shine forth, they are called faculties. Among the ten, they are divided into three: the first one is the accomplishment of faith, and the next six are the accomplishment of practice. Therein, the first phrase is the faculty of aspiration, which means approaching peaceful dharmas, because with much hearing one can contemplate correctly; second, non-regression, which means not clinging to fame and profit, having neither craving nor seeking even within samādhi; third, stably abiding, because the myriad practices are manifested in thought after thought; the fourth and fifth are uninterrupted compassion and wisdom. The above are all the path of teaching. The sixth is the cultivation of the path of realization. The last three are the accomplishment of pariṇāmanā: first, generally seeking the knowledge of all stages, which means vajra-knowledge illuminating dharmatā completely; second, specifically seeking the dharmakāya; third, seeking the body of merit, namely the ten powers and so forth.