大方廣佛華嚴經隨疏演義鈔 69.47

69.47

Regarding the commentary's statement, "However, all seven contain transforming dwelling and increasing progress": This directly corrects Master Huiyuan's view that the first six transform dwelling and the last one increases progress. For instance, in the initial vow, "do not let it go and abandon it" is precisely transforming dwelling; "causing diligent exertion"—how could this not be increasing progress? The rest may be inferred accordingly. Master Huiyuan also subsumed the first six into three pairs: the first pair of the two benefits: 1. self-benefit is not yet complete, 2. those to be transformed have not yet escaped; the second pair: 3. those to be transformed are not yet fulfilled, 4. one's own virtues are not yet supreme; the third pair: 5. transformative activities are not yet supreme, 6. one's own virtues are not yet exhausted. This is also plausible. The first exhortation is evident. In the second exhortation, "home-leavers frequently give rise to vitarka and vicāra," etc., are all the intent of the treatise. The intent is: home-leavers sever afflictions and do not abide together with them. In order to sever them, because they are not yet skilled in upāya, they have many vitarka and vicāra. Sometimes they give rise to unwholesome reflections, up to not forgetting wholesome reflections; hence compassion is spoken of. Regarding "compassion turns in reliance upon the above," this explains the treatise. Because the treatise initially states: "In reliance on those sentient beings who have no great benefit, generating afflictions in the present, causing sentient beings deeply attached to afflictions in the domestic and home-leaving divisions to transform." Therefore, great compassion turns in reliance upon them. The third exhortation is evident. In the fourth exhortation, initially stating "determining what is esteemed": what is esteemed is anutpattikadharmakṣānti, and what is endured/cognized is the true nature of all phenomena. In the third ground, the eighth ground is called "true awakening to all phenomena as they are"; dharmatā is the real mark, tathatā; principle has no abolishment or arising, hence it says "transcending the world or not transcending are not different." Regarding the statement "because there is deep, unobstructed wisdom," this corresponds to the verse below: "The true and eternal dharmatā is free from mental thoughts; the two vehicles are also able to attain this. It is not because of this that one is the World-Honoured One, but solely through profound, unobstructed wisdom." The meaning is: only profound, unobstructed wisdom makes one a World-Honoured One. Contrasting with the below where it is shared with the two vehicles, here it is unshared. Regarding "subduing to make it equal to the two vehicles": this is the purport of the One Vehicle, in which the two vehicles have no share, not a shared principle. In the context of imputed stages, exhorting him not to act thus, he is subdued and placed on par with those below. The three beasts crossing the river is also a matter of subduing. The river is the common principle. As Śāriputra himself expressed his understanding: "Because we have equally entered the dharmatā." Regarding "fatigued in practice and effort": below this is the intent of the treatise. This means the three vehicles are all fatigued in practice and effort. "Desiring to tend toward quiescence" is the taint of a bodhisattva; hence the treatise says, "In reliance on the unshared meaning, practice and effort are fatigued; that taint being transformed, it refers to transforming and advancing." The fifth, sixth, and seventh exhortations are all clear and evident. However, the seventh speaks of "practices of threefold mastery," which are simply mastery over the three realms.