大方廣佛華嚴經隨疏演義鈔 35.8

35.8

Regarding the Commentary's "Causing the generation of roundly harmonious faith and practice," etc., the Tiantai master Zhiyi established the round and sudden cessation and contemplation based on this single chapter. Fascicle 1 of the Mohe zhiguan says: "This bodhisattva hears the round Dharma, generates round faith, establishes round practice, abides in the round stage, adorns oneself with round merits, and establishes sentient beings with round power and function. The present school is precisely the round Dharma, whose purports are five: first is faith, that is, generating round faith; second is practice, third is stage, fourth is virtue, and fifth is function—all are permeated with the above round harmony." In his explanation of hearing the Dharma, he says: "It means hearing that saṃsāra is identical to the dharmakāya, affliction is identical to prajñā, and fetters and karma are identical to liberation; though there are three names, there are not three essences; though there is one essence, three names are established; these three are of a single characteristic, in reality without difference. When the dharmakāya is ultimate, prajñā and liberation are also ultimate; when prajñā is pure, the rest are also pure; when liberation is mastered, the rest are also mastered. Hearing that all dharmas are also like this is called hearing the round Dharma. What is generating round faith? Believing that all dharmas are identical to the empty, identical to the provisional, and identical to the middle; without one, two, or three, yet being one, two, and three; 'without one, two, or three' is the negation of one, two, and three, and 'yet being one, two, and three' is the illumination of one, two, and three. Neither negating nor illuminating, directly entering the middle way, all are ultimate, pure, and mastered. Hearing the profound without fear, hearing the broad without doubt, and hearing what is neither profound nor broad with a courageous mind—this is called round faith. What is practicing round practice? Single-mindedly seeking only anuttarabodhi without veering elsewhere. Cultivating the three truths in a round manner, neither quieted by the extreme of nonexistence nor moved by the extreme of existence; neither moving nor quieted, directly entering the middle way—this is called round practice." The roundness of its stages, virtues, and functions entirely cites the present sūtra. If one takes hearing the round from this sūtra itself, it is hearing the ten mysterious gates such as simultaneous complete containment, the non-obstruction of environment and person, and so on; generating faith based on this is precisely round faith. Its round practice and so on are as extensively explained before. This present chapter mostly expands upon the round virtues and functions.