大方廣佛華嚴經隨疏演義鈔 70.10

70.10

Regarding the Commentary's phrase 'Sixth, there are two phrases on the stage surpassing the preceding': this is Master Yuan's establishing stages based on qualities. The upper phrase is clear. The lower phrase surpasses the effort of the seventh stage; in this stage the karmic fruition has ripened, which is named effortlessness. Regarding 'having already been accomplished previously': the treatise's sūtra text states: 'because of properly giving rise to the prior path.' Master Yuan makes three distinctions regarding the stages: 1. not giving rise to the prior path: meaning that in the first six stages, one cultivates distinctively in each respective stage without combining the previous practices; 2. giving rise without being proper: meaning that in the seventh stage, one cultivates and generates all Buddha dharmas thought-moment by thought-moment; all practices in the first six stages arise at this point, yet because a mind of effort arises, it is not named proper; 3. both giving rise and being proper: meaning that in this eighth stage, all practices cultivated in the preceding seven stages constitute its prior path; reaching this stage, their fruition ripens and becomes present, which is called giving rise to the prior path. The fruition ripening and becoming present does not arise from effort, hence it is called properly giving rise. The Commentary's intent accords with the sūtra: having already been accomplished previously is precisely cultivating effortlessness within the seventh stage. Because it was already accomplished previously, it is now effortless. This meaning is general, and being easy, is not explained. Regarding the Commentary's phrase 'Now pointing again to the text': this is the third, explaining in accordance with the sūtra. It merely points to the text, its meaning not differing from the treatise; hence the Commentary says 'it appears as though the treatise author lacked an explicit citation.' In the Commentary's 'In explaining the name in terms of wisdom,' being unswervingly immovable is the practice of superior progress; being immovable in one essence is the practice of one's own domain. Clarifying superior progress first brings forth that superior aspiration to show that one's own domain is fulfilled from above.