大方廣佛華嚴經隨疏演義鈔 49.3.2

49.3.2

Because they have compassion, they diligently cultivate bodily karma to broadly benefit all, not falling into the stage of the two vehicles. Because they have the practice of calming (śamatha), they wear the robe of forbearance; because they have the practice of contemplation (vipaśyanā), they sit on the Tathāgata’s seat; because they have compassion, they enter the Tathāgata’s chamber. The practice of calming being free from faults accomplishes the virtue of cessation (duḥkha-nirodha); the practice of contemplation being unattached accomplishes the virtue of wisdom; compassion benefiting others accomplishes the virtue of grace. The virtue of grace assists the virtue of wisdom, and the virtue of wisdom can penetrate the virtue of cessation; this is called the peaceful and joyful practice of the body. The remaining ones of speech, mind, and vows are also like this. Exegesis: This comprehensively explains that the three dharmas serve as that which guides, while what is guided consists of the first being the body, the second being speech, the third being mind, and the fourth being vows. Mahāyāna masters laterally established these names. However, when various masters establish them, they all divide the universally applied three dharmas based on the predominant and superior aspects. As for principle, it is profound and subtle, not displaying four distinctions. Now, taking Master Dao Sheng's meaning, body and speech are combined in the second, taking the sphere of practice and the sphere of proximity, and together with Nanyue and Baolin, a single name is established, calling it 'the practice of ultimate emptiness'. Baolin speaks only of a single emptiness, which seems restricted to the objective realm. Nanyue speaks of unattached wisdom, which speaks only of the mind. Now saying 'ultimate emptiness', mind and realm are both forgotten, emptiness and existence both converge. Therefore, Dao Sheng says: 'The sphere of proximity clarifies distancing oneself from evil and approaching principle; the sphere of practice is the essential guide for putting practice into effect, which resides solely in ultimate emptiness.' This constitutes great wisdom, and the fourth constitutes great compassion; compassion and wisdom guide each other, and in between are the two and three karmas, whereby Tiantai's meaning is also not lost. Furthermore, the first and last accomplish virtues, while the middle two are free from faults; being free from faults is the virtue of cessation. Wisdom comes first and compassion comes last, so the three virtues are fully present. Although the meaning applies universally, they are distinguished based on predominance. Therefore, as for the first, in the sūtra it is merely named the sphere of practice and the sphere of proximity, the intention being to practice approaching principle. The commentary's 'Having already entered principle' and following is Master Dao Sheng's explanation. Below, the commentary cites sūtra passages as proof; since it speaks of 'contemplating without practice', it means that quiescence and illumination flowing together constitute practicing principle. In the text below, the word 'etc.' includes the subsequent passage: 'neither practicing nor differentiating'. In explaining this, there are naturally two meanings: First, it means that 'contemplating without practice' above all refers to non-differentiation, and now 'neither practicing' means that quiescence and illumination are both forgotten. Second, it merely contrasts with the above 'contemplating all dharmas as they truly are', fearing that it might be conflated with raising contemplation from practice. It now clarifies that when properly contemplating, one also does not practice this contemplation nor differentiate this contemplation. In terms of practice and with respect to mind, one reaches principle; in terms of contemplation and with respect to illumination, one penetrates principle. Now, when mental practice does not practice and contemplation is without differentiation, then contemplation without contemplation is quiescence and illumination flowing together. Therefore, the verse below says: 'Furthermore, one does not practice superior, middling, or inferior dharmas, conditioned or unconditioned, real or unreal dharmas.' This is 'not practicing'. 'Nor does one differentiate whether it is male or female, obtaining no dharmas, neither knowing nor seeing.' This is precisely entering principle, which is also 'not differentiating'. Question: If entering principle is taken as practice, how can abiding on the ground of forbearance and so forth be the practice of entering principle? Answer: It is precisely entering principle. That is to say, the forbearance of the quiescence of the unproduced stage is the place of abiding; being gentle and compliant is the forbearance of compliance; and not being abrupt or violent, with the mind also not being startled, is the forbearance of the sound of Dharma. Because the three forbearances are all simultaneously complete, it is entering principle. Abiding on the ground of forbearance is the Tathāgata's robe; contemplating according to the true characteristic is the Tathāgata's seat; and guiding compassion with this is the Tathāgata's chamber. The commentary's 'Although not yet entering principle' and following is also Master Dao Sheng's meaning. 'Distancing from all evils' and following cites the sūtra as proof. First, it proves distancing oneself from evil words, non-Buddhists, and so forth, with 'and so forth' taking in the remaining eight. In total, there is separation from ten conditions: First, distancing oneself from the powerful and influential—meaning kings and the like—which are conditions for harm. Second, not approaching perverse people and doctrines—meaning non-Buddhists, brāhmaṇas, and so forth—which are conditions for wrong views. Third, also not fraternizing with those engaged in violent amusements, which are conditions for seeing discord. Fourth, also not fraternizing with caṇḍālas and the like, which are conditions for evil karma. Fifth, not fraternizing with those seeking the śrāvaka vehicle, which is the condition of leaving inferior companions. Sixth, furthermore, Mañjuśrī and others should not grasp at the marks on a woman's body capable of giving rise to thoughts of desire in order to preach the Dharma to her, which is the condition that fosters defilement. Seventh, also not approaching the five kinds of unmanly persons, which is the condition of non-receptiveness. Eighth, not entering another's house alone, which is the condition of reproach. Ninth, from 'if preaching Dharma for women' downwards, is leaving conditions contrary to proper standards. Tiantai says: the eighth is avoiding malice and harm; the ninth is avoiding suspicion and slander. Tenth, not taking pleasure in keeping young disciples, śrāmaṇeras, small children, and the like, which is the condition of distraction. The above clarifies what should not be approached; 'always taking pleasure in sitting in meditation' and downwards clarifies what should be approached. The above is the beginning of proximity, being the initial sphere of proximity; next it says, 'Furthermore, the bodhisattva-mahāsattva contemplates all dharmas as empty, as they truly are', and so forth, which is the second sphere of proximity, being the culmination of proximity. This properly clarifies approaching principle; because contemplative conceptualization has not yet been eliminated, it is called proximity. Second, regarding 'the body and speech being without fault', the sūtra says: 'Whether speaking with the mouth or reading the sūtras, one takes no pleasure in speaking of the faults of people or scriptures.' The prose mostly distinguishes only speech, while the verses speak of the body, since anointing the body with oil and bathing away dirt and filth also encompasses the body. Third, regarding 'the mind being free from jealousy', the sūtra says: 'In the latter, final age when the Dharma is about to be extinguished, those who uphold, read, and recite this scripture should harbor no jealousy, flattery, or deceit in their minds', and so forth. Fourth, it says: 'Giving rise to a mind of great benevolence among householders and renunciants, giving rise to a mind of great compassion among those who are not bodhisattvas', and so forth, as detailed in that sūtra. The commentary's 'However, regarding