大方廣佛華嚴經疏 53.8

53.8

Under the seventh [heading], the three sections beginning with "adorned paths" explain the practice in the Seventh Stage. This is divided into three parts: the first section explains practicing the provisional and actual in tandem; the next section explains advancing and proceeding from moment to moment; the last section explains freedom in taking and giving. Now, the first concerns the practices within the antidote to delighting in inaction in that stage—the ten kinds of wisdom of skillful means—and the arising of superior practices within the fruit of tandem practice. Because the provisional and the actual adorn each other, it is said to be "adorned." In the enumeration: the first five are one's own practice free of defilement; the next four follow existence to gather and transform: (1) transforming without defilement; (2) abiding in the correct and entering the wrong; (3) the provisional and actual in holding and violating precepts; (4) the provisional and actual in persons and dharmas; (10) universally reveals the provisional and actual of cause and fruit, within which are three: first, when the cause is complete, showing deficiency, manifesting rebirth, which is because the cause is not yet fulfilled; next, from "together with the three times..." onwards, sharing the realm of the fruit without abandoning the cause. The cause has ten clauses, practice extending through both benefits: "dharma" refers to the taught Dharma; "action" refers to benefiting others; "path" refers to right wisdom; "deportment" refers to prohibitions and permissions; "taking" is vows and seeking; "skillfulness" refers to the provisional and actual—all the above are deeds performed, speaking generally of the essence of the cause. Bringing forth function means that the cause achieves great function. Sustaining power means using it perpetually without cessation. The subsequent inquiry and explanation from "why..." onwards can be understood. Second, the ten feet explain the practice of advancing and proceeding from moment to moment, namely, the immeasurable kinds of cultivation in the antidote to that obstruction, and the distinctions of the factors of awakening in the division of tandem practice. Among the ten: the first two concern practice: (1) precepts, and (2) diligence; the next two concern supernormal powers: (1) general, and (2) specific; the next two concern the mind: (1) wishes, and (2) vows; the next two concern the Dharma: (1) conforming, and (2) upholding; the latter two concern virtue: (1) expounding, and (2) subduing. Third, the ten hands explain the practice of freedom in taking and giving, namely, being able to perform great works in the division of tandem practice. Among the ten: the first one concerns taking, meaning cultivating all Buddhadharmas in each and every thought, facing toward Buddha-wisdom; the remaining nine concern giving, among which the first five explain the four means of embracing (saṃgraha-vastu): (1) giving; (2) loving words; the third and fourth are both beneficial actions; (5) is shared enterprise, sharing a single hand, acting and pulling them out. The latter four are the four lineages: (1) because suffering is purified; (2) because truths are shown; (3) because of the power of prajñā; (4) because afflictions are abandoned.