大方廣佛華嚴經隨疏演義鈔 85.36

85.36

第二海雲寄治地住。謂常隨空心，淨治八萬四千法門，清淨潔白治心地故。疏「初依教正觀」下，疏文分二：先顯意、後釋文。前中二：先對文釋、後對前釋。前中有二，皆外典中意。一《論語》云「溫故而知新，可以為師矣。」二「又前即學」下，亦《論語》云「學而不思則罔，思而不學則怠。」怠謂疲怠，罔謂罔然，無所得也。今並反上，故學而能思，思而能學。疏「然思前」下，第二對前釋。即《涅槃經》意。於中有二：先正立理，義合屬前，以涅槃四事是涅槃近因。謂一親近善友、二聽聞正法、三繫念思惟、四如說修行，故知後二即屬前二。此即遠公分為二意也。疏「今以前義」下，第二明今疏將後二屬後會意。謂思修二門即前會之義，今為後會進趣故，故依教趣求。言「後義屬前指來」者，即是前會指示後友，後友依正等合屬後會；由前友指來，故屬前會，名為「鉤鎖」。所指是主，能指是伴。又思修屬前，此約位判；今從會判，故屬後也。疏「又此十心多同治地自分十心恐繁不會」者，彼十心者，所謂利益心、大悲心、安樂心、安住心、憐愍心、攝受心、守護心、同己心、師心、導師心。今此一即大悲；二即利益；三即安樂；四安住心，離惡法住善法故；五即憐愍；六即守護，令離礙故；七即同己，遍法界故；八即攝受，法界虛空皆往攝故；九即師心，見諸佛故；十即導師心，入種智故。疏「次前念佛」下，生起次第。

The second [spiritual friend], Sāgaramegha, corresponds to the abode of preparing the ground. This means constantly following the mind of emptiness, purely cultivating the eighty-four thousand dharma-gates, and purifying the ground of the mind to make it pure and spotless. Regarding the commentary's phrase below, "First, relying on the teaching to contemplate correctly...": the commentary's text is divided into two: first, revealing the intended meaning; second, explaining the text. In the former, there are two: first, explaining with reference to the text; second, explaining in relation to what precedes. In the former, there are two points, both conveying meanings from external classics. First, the *Analects* says: "Warm up the old to know the new, and one may become a teacher." Second, from the phrase "Moreover, the preceding was learning..." downward, it also cites the *Analects*: "Learning without thinking leads to bewilderment; thinking without learning leads to peril." "Peril" means weariness and slackness; "bewilderment" means being at a loss with nothing attained. Now both are reversed: one learns and is able to think, and thinks and is able to learn. Regarding the commentary's phrase below, "However, reflecting upon the preceding...": this is the second, explaining in relation to what precedes, which reflects the intention of the *Mahāparinirvāṇa-sūtra*. Within this are two: first, correctly establishing the principle that it ought by meaning to belong to the preceding, because the four matters of nirvāṇa are the proximate causes of nirvāṇa: namely, 1. drawing near to a good spiritual friend, 2. listening to the true Dharma, 3. focusing the mind in reflection, and 4. practicing as taught; thus we know that the latter two belong to the former two. This is Master Yuan's division into two meanings. Regarding the commentary's phrase below, "Now, taking the former meaning...": this is the second, clarifying the present commentary's intention in assigning the latter two to the subsequent assembly. That is to say, the two gates of reflection and cultivation are the meaning of the preceding assembly, but now, for the sake of advancing toward the subsequent assembly, one proceeds to seek in reliance on the teaching. The phrase "the latter meaning belongs to the preceding by pointing the way to come" means that the preceding assembly points out the subsequent friend, and the subsequent friend's dependent and proper [rewards] should properly belong to the subsequent assembly; yet because the preceding friend points the way to come, it belongs to the preceding assembly, termed a "linked chain." What is pointed to is the primary, and what points is the companion. Moreover, reflection and cultivation belonging to the preceding is determined according to stage; now it is determined according to assembly, and therefore belongs to the subsequent. Regarding the commentary's phrase, "Furthermore, these ten minds are mostly identical to the ten minds of the ground-preparing [abode's] own stage, and for fear of prolixity they will not be harmonized": those ten minds are the so-called mind of benefit, mind of great compassion, mind of peace and joy, mind of secure abiding, mind of pity, mind of embrace, mind of safeguarding, mind regarding [others] as oneself, mind toward the teacher, and mind toward the guide. Here, the first is great compassion; the second is benefit; the third is peace and joy; the fourth is the mind of secure abiding, because one departs from bad dharmas and abides in good dharmas; the fifth is pity; the sixth is safeguarding, causing them to be free from obstructions; the seventh is regarding [others] as oneself, because it pervades the dharmadhātu; the eighth is embrace, because one goes to embrace all throughout the dharmadhātu and space; the ninth is the mind toward the teacher, because one sees all buddhas; the tenth is the mind toward the guide, because one enters all-knowledge. Regarding the commentary's phrase below, "Next to the preceding recollecting of the Buddha...": this is the sequence of arising.