大方廣佛華嚴經隨疏演義鈔 31.3

31.3

In the Commentary, from "Moreover, these ten kinds..." onward is the second: indicating the specific principles. Within this there are two: first, matching them with the ten faiths; second, matching them with the virtues of faith. In the former there are also two: first, directly matching and explaining them. Now, the ten minds of faith are: first, faith; second, diligence; third, mindfulness; fourth, concentration; fifth, wisdom; sixth, non-retrogression; seventh, morality; eighth, protecting the Dharma; ninth, vow; tenth, pariṇāmanā. Their matching with the text can be known. Later, from "Because this is perfect harmony..." onward, it resolves objections. That is, someone objects: "The characteristics of faith, diligence, and so forth are easy to understand in their explanations; now the text and meaning of the ten profundities are extensive and broad, so how can they be the ten faiths and the rest?" Therefore, this answer is given. Regarding the Commentary's statement "Moreover, it also subsumes the ten virtues of the ten faiths," faith has ten virtues: first, associating with good spiritual friends; second, making offerings to all buddhas; third, cultivating wholesome roots; fourth, aspiring to seek the superior Dharma; fifth, having an ever-gentle mind; sixth, being able to endure when encountering suffering; seventh, having deep and vast loving-kindness and compassion; eighth, equality of body and mind; ninth, cherishing and delighting in the Mahāyāna; tenth, seeking the wisdom of the buddha. Matching them with the ten profundities: the first is the profundity of the correct teaching, because one approaches the Buddha, who is a good spiritual friend, and hears the teaching and Dharma; the second is the profundity of the field of merit; the third is the profundity of action and result; the fourth is the profundity of dependent origination; the fifth is correct practice; the sixth is aids to the path; the seventh is teaching and transforming; the eighth is the single path; the ninth is expounding the Dharma; the tenth is the realm of the Buddha, because universally speaking, the Buddha's wisdom is that which is trusted. Since they contain multiple implications, the text and meaning are extensive and broad. In the Commentary, from "Taking them provisionally as the ten profundities..." onward is the third: explaining the text. Regarding the Commentary's statement "Wondrous wisdom pervades all practices," Mañjuśrī represents wondrous wisdom, and the nine leaders represent all practices, each presiding over one gate. Thus, the questions are that which accomplishes, and the answers are that which is accomplished; therefore, wondrous wisdom and all practices serve mutually as active and passive. Regarding the Commentary's statement "The non-duality of these two constitutes the contemplative understanding within faith," this harmonizes the above two. That is, practice and dharma are non-dual: comprehending the dharma accomplishes practice, and practice accords with the dharma. Furthermore, Dharma Master Yan said: "One person questioning many symbolizes understanding the immeasurable within the one. Many persons questioning one symbolizes understanding the one within the immeasurable. Moreover, Mañjuśrī is the host, and the remaining nine are the companions. Mañjuśrī is the general, and the remaining nine are the specific. Since this is not entirely essential, it is omitted and not brought out."