大方廣佛華嚴經隨疏演義鈔 69.44

69.44

Second, generating superior practice. Regarding the commentary's statement, "The transposed text was not complete; it should say 'dwelling in the power of original vows,'" this means that because he stably abides in his original vows in order to benefit sentient beings, he receives the exhortation of the Buddhas. Master Huiyuan, examining the treatise, explains: "Dwelling in the original vows is distinguished into three headings: 1. Explaining the original vows. Coming from the preceding seven grounds, together seeking the anutpattikadharmakṣānti of this ground, this also constitutes the original vows. 2. Explaining the meaning of 'dwelling.' 3. Explaining the intention behind speaking of 'dwelling.' Under the second heading, having attained it, the mind ceases, and there is no further thought of proceeding; hence it is called 'dwelling.' However, dwelling and non-dwelling are roughly of four kinds: First, distinguished by contemplation and entry: at the beginning one does not dwell, and at the end one delights in dwelling. Coming from the preceding grounds seeking to advance toward the unborn, because one has not yet attained it, one does not dwell. Now having attained it here, because one is attached to its delight, one dwells. Second, distinguished by generating function: at the beginning of attainment one delights in dwelling, and at the end one does not dwell. Now having initially attained it here, because one delights in quiescence, one dwells; but because the Buddhas exhort him to arise, he does not dwell. Third, distinguished in terms of quiescence: from beginning to end one constantly dwells, meaning that Buddhas and bodhisattvas never temporarily abandon what they have realized and entered. Fourth, distinguished in terms of function: Buddhas and bodhisattvas do not dwell in anything at all, because they constantly approach the mundane world to benefit sentient beings. Speaking of 'dwelling' now pertains to the first two headings. The third heading, the intention behind speaking of 'dwelling,' has two points: first, to show that what is attained on this ground is deeply quiescent and difficult to abandon; second, to clarify the reason for the Buddhas' exhortatory teachings." Explication: The above intention of Master Huiyuan, explaining in accordance with the treatise, is not without reason. Now, using this sūtra's phrase "due to the power of original vows," it is clarified that his original vows are the reason for the exhortation. Using this to explain the treatise, one should say "dwelling in the original vows." Dwelling in kṣānti requiring exhortation will be distinguished below under the benefit of exhortation. Furthermore, because of the sūtra's "dwelling," the purpose of exhortation exists; hence the commentary explains: "Clearing away the still water of the unborn, causing effortless practice to arise." "The still water of the unborn" is precisely the meaning of dwelling in kṣānti. If one takes "dwelling through the power of original vows" to mean dwelling in kṣānti, that is not the intention of the sūtra and treatise.