大方廣佛華嚴經隨疏演義鈔 60.3

60.3

Regarding the commentary’s [statement], “If one directly approaches…” downward, it interprets the text: First, following the sūtra, it first explains contemplation, while “resolving one's mind to integrate the wholesome” is practice. Now, since the treatise treats [these] universally as belonging to the wholesome of the Buddha, the Buddha's wholesome then pervades both contemplation and practice, whereas the preceding four types of wholesome merely explain contemplation, because the bodhisattva does not practice the first three types of wholesome, and the bodhisattva's wholesome has already been practiced previously. The commentary temporarily divides it into two: [Regarding] “first observing the unwholesome” and so forth, herein there are four gates in all: 1. The differentiation between obstacles and remedies, because the unwholesome is what is remedied; 2. The differentiation between ordinary beings and noble ones, devas and humans being ordinary, and the triyāna being noble; 3. The differentiation between the Mahāyāna and Hīnayāna, because the two vehicles are Hīnayāna; 4. The differentiation between cause and fruit, because the bodhisattva is the cause and the Buddha is the fruit. Within these four layers, it assesses the five layers of the ten wholesome [actions]; the unwholesome pertains solely to what is remedied, and is therefore treated as a separate section.