大方廣佛華嚴經隨疏演義鈔 47.37

47.37

Regarding the commentary statement, "However, former virtuous masters took [this] as concluding the above...", Xianshou said: "The third concludes and praises the characteristics." Master Guangtong said: "This concludes the meaning of the ultimate culmination of the three paths above. 'Practicing equal practice' concludes the delight in perfecting the practice of the path of realization with the Buddha. 'Amassing equal accumulation' concludes the perfecting of the practice of the middle path with the bodhisattvas. 'Nurturing equal nurturing' concludes the perfecting of the path of non-abiding with sentient beings." Master Huiyuan said: "The mind of realization wandering in principle is called 'practice'; one fully possessing all is called 'equal practice'. The gradual fulfillment of the accessories to the path is called 'accumulation'; each and every practice possessing all practices is called 'equal accumulation'. Non-abiding gradually increasing is called 'nurturing'; each and every approach individually subsuming all is called 'equal nurturing'." Dharma Master Gui said: "Merely initiating a single practice is called 'practice'; subsuming numerous practices is called 'accumulation'; progressing superior to the previous is called 'nurturing'; hence the different designations of the former practices are displayed. Since the practices undertaken by a bodhisattva are immeasurable and cannot be fully enumerated, they are merely spoken of as equal, and therefore all are termed 'equal'." Dharma Master Zheng said: "'Roots of goodness are equal' refers to the goodness of giving and so forth. Subsuming them through great vows means that because the vows are great, the practices are great. 'Practice' is twofold benefit. 'Equal practice' is equally practicing all practices. 'Accumulation' is accumulating practice to accomplish virtue. 'Equal accumulation' is accomplishing all virtues. 'Nurturing' is giving rise to practice from practice. 'Equal nurturing' is giving rise to all practices." Dharma Master Bian said: "'Practice' is that which is practiced by the Buddha in the stage of aspiration and joy; the bodhisattva, through great vows, subsumes and identifies with that practice, hence it is called 'equal practice'. 'Accumulation' is the cultivation of accumulation by the Buddha in the stage of effort; the bodhisattva cultivating it together is called 'equal accumulation'. 'Nurturing' is the cultivation of the Buddha in the effortless stage; the bodhisattva cultivating it together is called 'equal nurturing'. Therefore, it was said above: 'Just as the Buddha's pariṇāmanā unfolds and transforms all, the bodhisattva's pariṇāmanā is also like this.' This is what it refers to." Xianshou said: "Now explaining it further: because of the power of the bodhisattva's great vows of pariṇāmanā, all roots of goodness are made to be subsumed into superior practices. All practices proceeding together is called 'equal practice'. Moreover, because the power of vows subsumes all practices accomplished by these roots of goodness so that they are not dissipated or lost, it is called 'accumulation'. Where there are practices, there is this accumulation; hence it is called 'equal accumulation'. Furthermore, because the power of vows subsumes the numerous practices accumulated by these roots of goodness to further give rise to all practices, it is called 'nurturing'. Giving rise to all practices within each and every practice is called 'equal nurturing'. Therefore, all is due to the power of vows that causes these roots of goodness to be vast, fully endowed, and complete." Jingfa said: "The explanation of practice, accumulation, and increase does not conflict in meaning. However, [rendering] the character *deng* (equal) as superior or correct—meaning taking the sense of equaling the Buddha—does not see the meaning of the character 'correct' (*zheng*). Furthermore, it also agrees with the ancients in taking it as concluding the preceding; hence both are incorrect." Therefore, the commentary states: "Although their forced interpretations are not single, none accord with the text below," because the text below explicitly contains texts on accumulation and increase. Regarding the commentary statement, "If one takes *deng* as equality, it is close to 'correct', yet it still does not exhaust the meaning": this only grasps the intention of pariṇāmanā toward bhūtakoṭi; toward the remaining two places and freedom from faults, it is not complete. Regarding the commentary statement, "The preceding section is also great compassion according with": herein there are generally three meanings. First, in terms of the roots of goodness being dedicated: namely, as categorized above, the second below is the compassionate vow that is able to dedicate. Second, from "If based on pariṇāmanā..." onward, in terms of that toward which one dedicates: saying that "it is mutually complementary" means precisely that the pariṇāmanā is mutually complementary. Because it is toward the Buddha and also toward sentient beings, it is said that it is dedicated simultaneously toward the three places. Third, it also clarifies that the above "great compassion according with" and "great compassion deep and heavy" are also mutually complementary; mutually complementary also means mutual implication. Regarding the commentary statement, "First, because of separating from afflictions": this is permanently departing from all arrogance and negligence. Negligence is the root of all afflictions, arrogance is that upon which defiled dharmas rely, and conceit can cause one to sink long in saṃsāra; hence by departing from these three, all afflictions are departed from. The rest can be deduced accordingly. Regarding "First, generally revealing depth and breadth": this is because it is an ocean of suffering. The rest can be deduced accordingly. Regarding "The root is precisely greedy desire": chapter 2 of the *Lotus Sūtra* states, "That by which all sufferings are caused—greedy desire is the root," and so forth.