大方廣佛華嚴經隨疏演義鈔 47.5

47.5

In the commentary, "Now, as for progressive cultivation, there are briefly five dharmas": explaining these three gāthās naturally has two levels. First, in terms of the five dharmas, this is text from the *Dazhidulun*. Tiantai took them as the twenty-five expedient means; this is the fifth group of five. The *Zhiguan* fully says: "That is, although the preceding twenty dharmas are complete, if one lacks a mind of desire and longing (one), bitter exertion of body and mind (two), mindfulness (three), expedient means (four), and single-minded resolution (five), śamatha and vipaśyanā have no way to manifest." Explanation: The above is the reverse explanation. Below, the direct explanation says: "If one can long for it insatiably (one), be unflagging day and night (two), maintain continuous thought moment after moment (three), skillfully grasp its intention (four), and be single-minded without divergence (five), this person can advance on the path ahead. Single-mindedness is likened to the ship's rudder, skillful wisdom to nodding the head, and the three kinds to poles and oars; if one is missing a single thing, one will not be secure. Without these five dharmas, phenomenal dhyāna is still difficult, how much more so noumenal concentration!" In the commentary, from "Also, Maitreya's treatise" downward is the second, the explanation by the nine causes, which is the *Yogācārabhūmi-śāstra*. Naming the treatise after the person is because he composed it. The sūtra of the ghee metaphor is the *Nirvāṇa Sūtra*. The sūtra has five flavors, from the cow giving milk up to ghee, because ghee is a metaphor for Mahāparinirvāṇa. The matter is in the thirty-eighth fascicle of the sūtra, clarifying the thirty-seven factors [of awakening]. The root is desire, the cause is contact, gathering is sensation, increase is correct thought, the master is mindfulness, the most honored is concentration, the superior is wisdom, the real is liberation, and the ultimate is Mahāparinirvāṇa. It is as broadly spoken in the sūtra. Here the *Yogācāra* cites the sūtra, hence sūtra and treatise do not conflict. In the commentary, "Desire is the root": because it arouses hope. Second, "born of attention": because it frequently alerts and arouses. Third, "aggregated by contact": because mind and mental factors harmonize to confront superior objects. Fourth, "drawn and gathered by sensation": because it receives it in the mind. Fifth, "with mindfulness as master": because it constantly remembers. Sixth, "concentration as the foremost": because the mind is clear and quiescent. Seventh, "wisdom as most superior": because it selects good and evil. Eighth, "liberation as firm": because it stills entanglements and bonds. Ninth, "emancipation as the final limit": because the path of awakening is complete. From "Having the preceding" downward, general concluding explanation. In the commentary, "The next phrase, aggregation by contact and sensation": that is, toward the Buddha, getting to see the Buddha and hear the Dharma are both confronting seeing and hearing, which must be received in the mind. "The next phrase, concentration and liberation": cultivation means the mind is concentrated, clear, and quiescent. Purification is liberation, as can be known. The final phrase, treading the Buddha's path of practice, means one has already emancipated, because the path of awakening is complete.