大方廣佛華嚴經隨疏演義鈔 41.7

41.7

Second, answering about the virtues accomplished by practice. Regarding the commentary's “Therefore the supple overcomes the hard,” and so forth, this borrows from the Laozi's *Daodejing*, which says: “The supple and weak overcomes the hard and strong.” The Imperial Commentary states: “Being supple and yielding allows one to exercise expediency; when expediency is exercised, one is able to regulate things. Therefore, one knows that the supple and weak must overcome the hard and strong.” The *Dejing* says: “The most supple in the world gallops across the hardest in the world.” The Imperial Commentary states: “The most supple in the world is the upright nature. If one rushes forth to conquer, contaminated and mixed by dust-like realms, with desires fully stuffing within, then it becomes the hardest in the world.” As for Heshang Gong's meaning, his intent is the same as the former: he also holds that the supple can gallop through the hard, just as water can pierce stone. The commentary's meaning here lies in this. Regarding the commentary's “If it is fundamental cognition, then it constitutes internal realization,” etc., because the seven items all have internal realization and functional karmic activity. Regarding the commentary's “These are also precisely the virtues accomplished previously,” this cites the previous text's general and specific lines on the ten masteries. The initial 'wheel of wisdom' cites the previous general line on accomplishing the three karmas, because cognition is the guide. The next nine lines cite the ten masteries, though one or two are not in order: First, accomplishing skillful discrimination cites the previous first one, 'attaining mastery of mind and thus skillfully preaching the great Dharma.' Second, vast power of mindfulness is the second, 'mastery of fearlessness.' Third, skillful wisdom is the third, 'mastery over dharmas,' and the fourth, 'mastery over cognition'; because by skillful wisdom one understands dharmas, the two are combined. Fourth, dhāraṇī of the real mark is the seventh, 'mastery of dhāraṇī.' Fifth, accomplishing bodhi is instead the fifth, 'mastery of prajñā,' because prajñā comes first. Sixth, unerroneous eloquence is the sixth, 'mastery of eloquence.' Seventh, attaining the Buddha's empowerment is the previous eighth, 'opening the gates of parables according to whatever is expounded.' Eighth, universally entering the Buddha's assembly is 'mastery of great compassion, instructing sentient beings without weariness.' Ninth, sharing the same essential nature is the tenth, 'mastery of great kindness,' because of kindness of identical essence. The eleventh line, 'becoming a great Dharma master,' concludes the previous ten.