大方廣佛華嚴經隨疏演義鈔 41.6

41.6

From the commentary's “regarding the six harmonies” onward, it separately explains the six harmonious reverences. First, explaining according to the Vinaya, it primarily pertains to the Hīnayāna, though its meaning extends to both the Great and Small Vehicles. Later, from “further, in terms of the bodhisattva’s three karmas being unified in kindness” onward, it clarifies them in terms of the bodhisattva: outwardly conforming to the goodness of others is termed 'harmony'; inwardly humbling oneself is termed 'reverence'. The phrase “the three karmas being unified in kindness” is because the Great and Small Vehicles differ. Furthermore, three are called harmony of practice; there is no harmony of material gain. First, the harmonious reverence of sharing precepts: The bodhisattva thoroughly penetrates the real mark and knows that transgression cannot be apprehended; wishing to establish sentient beings in the principle of the real mark, by the upāya of precepts he skillfully conforms with all, upholding the classes of precepts without opposition or disputation, and also knows that sentient beings share this precept-goodness that is neither severed nor permanent and will certainly attain the great fruit of bodhi in the future; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing precepts. Second, the harmonious reverence of sharing views: The bodhisattva thoroughly penetrates the real mark as apprehending no dharmas, neither knowing nor seeing; wishing to establish sentient beings in the upāya of the right view of the real mark, he skillfully conforms with all various views without opposition or disputation, and also knows that sentient beings, through this discriminative progressive opening and understanding of views, will certainly attain the complete brightness of the knowledge of all aspects; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing views. Third, the harmonious reverence of sharing practice: The bodhisattva thoroughly penetrates the real mark as free from thought and practice; wishing to establish sentient beings in the upāya of the right practice of the real mark, he skillfully conforms with all cultivating various practices without opposition or disputation, and also knows that sentient beings, through these practices gradually accumulating merit, will all attain the Buddha path; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing practice. Fourth, the harmonious reverence of physical kindness: The bodhisattva abides in objectless, impartial great kindness; through the power of the wholesome roots of kindness cultivating his body, he is able, without rising from the concentration of cessation, to manifest all comportments and bestow all happiness; therefore his body is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and will certainly attain a vajra body in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of physical kindness. Fifth, the harmonious reverence of verbal kindness: The bodhisattva, through objectless, impartial great kindness, cultivates his speech; through the power of the wholesome roots of kindness he is able, without rising from the concentration of cessation, universally to utter all sounds and words and bestow all happiness; therefore his speech is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and will certainly attain supreme verbal karma in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of verbal kindness. Sixth, the harmonious reverence of mental kindness: The bodhisattva's mind always abides in the samādhi of objectless great kindness; through the power of the wholesome roots of kindness cultivating his mind, he is able, without rising from the concentration of cessation, to manifest all mental thoughts and bestow happiness on sentient beings; therefore his mind is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and the principle of the tathāgatagarbha, and will certainly attain a mind like the Buddha's mind in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of mental kindness. In the commentary from “Therefore a blemish in a white jade tablet may still be ground away” onward, this borrows from the *Analects*, which speaks of Nan Rong thrice repeating the verse of the white jade tablet—meaning the text from the “Yi” poem of the *Mao Poetry*. When Nan Rong recited poetry and arrived at this, he read it three times, hence taking it with great gravity: “A blemish in a white jade tablet may still be ground away; a blemish in these words cannot be remedied.” The *Commentary on the Mao Poetry* says: “'Blemish' (*dian*) means a flaw.” Now the commentary applies it indirectly, hence adding the three karmas. The commentary's “upāya is not empty” obliquely uses the line “there is wisdom, upāya is liberation” from the *Vimalakīrtinirdeśa*; the next line is “there is upāya, wisdom is liberation.” That is, entering existence without being deluded by emptiness is upāya possessing wisdom; contemplating emptiness without being deluded by phenomena is wisdom possessing upāya. From the commentary's “nirvāṇa adorns the ground” onward, this is text from the *Mahāparinirvāṇa-sūtra*, which will be cited extensively below, as can be seen in the text.