大方廣佛華嚴經疏 53.13

53.13

Second, the ten sections from the "ten kinds of giving" downward explain the essential nature of the practices. Here, the six perfections are explained first, and the four immeasurables are revealed later. The meaning of the ten perfections has already been explained above. The reason all are called "pure" is that they are free from afflictive coverings and hindrances, unlike worldly giving, morality, and the like. However, ten are used in each case to represent perfection, each forming an aspect, differing in expansion and condensation from the nine or three kinds of giving, etc. If they were to be synthesized and explained in full, it is feared the text would become too verbose; hence, a straightforward explanation will follow what is explicitly shown. Now, regarding the first, the ten givings: (1) Giving without partiality or aversion, which is a specific aspect of pure giving; (2) giving in accordance with what is sought; (3) giving happiness in both the present and future lives—in the Sanskrit text this is called giving at the right time and relieving distress, as it does not fail to benefit—while the remaining seven are all universal giving; (4) observing whether something is suitable or not, harmful or improper, etc., such that the most destitute and lowly should be given to first; (5) not longing for karmic maturation, which is also pure giving; (6) giving that is difficult to practice, because one has no attachment to things cherished and prized; (7) giving without withholding internal or external wealth; (8), (9), and (10) are all giving with skillful wisdom. This dedicatory skill cures two faults: first, contemplating that the nature of all conditioned phenomena is not firm cures seeing conditioned merits as superior in future fruits; second, by possessing great compassion, it cures the two vehicles' tendency to realize the unconditioned, so that one practices the non-abiding path and dedicates toward bodhi. (9) Giving that benefits sentient beings, continually giving them wealth and Dharma, hence called non-abandonment; (10) forgetting marks to fulfill the perfection. Now, all ten perfections possess the three wheels, yet there are slight differences in meaning, as explained in the *Yogācārabhūmi*. The above ten givings all apply across the three kinds of giving. Second, the ten moral disciplines: the first three are morality of restraint; seven and ten are gathering sentient beings; the rest are gathering virtuous dharmas. Moreover, (4) is vast morality; (5) is morality of dedication; the above two are morality of all modes; (6) because it maintains the subtle, is morality difficult to practice; (7) causing others to repent and eliminate [faults], is morality of good persons; (8) morality embraced by the perfection of conduct, because all evil is stopped and good is practiced; (9) morality of eternal liberation; the above two are pure morality; (10) morality causing others to attain happiness in both lives. Third, the ten patiences: the first three are patience enduring resentment and harm, enduring the affliction and harm of others' three karmas; the next three are patience quietly enduring suffering; in the first and last of these, enduring what is disagreeable, one endures bodily suffering to rescue beings, and the latter two are patience of discerning phenomena; (7) and (8) apply to the latter two patiences. Moreover, (4) is patience difficult to practice, being able to bear with inferiors, forgiving what is deficient; (5) sacrificing one's body to rescue from disaster; (6) enduring oneself to accommodate others—these are all patience that complies with requests. The rest are classified as before. Fourth, among the ten vigor: (2) and (10) are benefiting sentient beings; (5) is donning armor; the rest are gathering virtuous dharmas. Moreover, the first three, being the three karmas, are the intrinsic essence of vigor; (4) abandoning defiled dharmas; (5) drawing in pure dharmas—the above two are vigor through all gates; (6) non-abandonment and non-regression; (7) non-baseness; (8) non-inversion and diligent application—the above three are vigor of good persons; (9) corresponding with equality, which is vigor of all modes; the above are all proper shares; (10) is the advanced, pure vigor dedicated toward bodhi. Fifth, among the ten dhyānas: the first five are expedients; the next one is correct samādhi firmly established; the next two are generating wisdom and severing perplexities—the above eight are dhyāna abiding in bliss in the present life; (9) dhyāna benefiting sentient beings; (10) dhyāna drawing forth merits. Moreover, (5) and (6) belong to śamatha; (7) belongs to vipaśyanā—the above three are dhyāna of all modes; (8) because it is free of attachment to savoring and accompanied by loving-kindness and compassion, it does not abandon the desire realm, being dhyāna of good persons; (9) although generating superknowledges and insights, it benefits sentient beings; (10) being able to quickly enter the realm of the Buddha—these are dhyānas difficult to practice. Sixth, there are ten wisdoms: the first three understand phenomena, which is wisdom of preparatory application; the next four gather sentient beings, which is subsequently attained wisdom; the last three realize the noumenon, which is fundamental wisdom. Moreover, the first five are wisdom thoroughly penetrating the knowable in accordance with reality; (6) wisdom decisively skillful in the five fields of knowledge and the three aggregates; (7) wisdom knowing how to bring about benefit, meaning being identical with the Buddha's discriminative wisdom, thus beyond what ordinary people and the lesser vehicle can know—the above are all universal wisdom; (8) wisdom difficult to practice, penetrating the profound non-self, unobstructed with regard to objects; (9) wisdom endowed with teaching and endowed with practice; (10) wisdom endowed with realization—the above two are wisdom of good persons. The other meanings are as cited in the 'Ten Practices Chapter'.