大方廣佛華嚴經隨疏演義鈔 75.3

75.3

Regarding the Commentary's statement: 'Furthermore, hearing that existence is non-existent,' and so forth: this is the third explanation, which is identical to Asaṅga's first interpretation. Thus, the three explanations in the Commentary already encompass the five interpretations found across the various treatises. Regarding the Commentary's statement: ''Delighting' refers to the beginning of the wisdom of contemplation,' and so forth: the treatise states: 'What is the bodhisattva's practice in accordance with the Dharma? It should be understood that this practice is summarily of five kinds: namely, according with the reality one seeks, according with the Dharma one receives, the physical, verbal, and mental karmic actions operating without delusion, correct wisdom, and correct cultivation (this outlines and lists the five practices).' The treatise continues: 'What is the bodhisattva's correct wisdom regarding the Dharma? It means that bodhisattvas dwell alone in quiet seclusion, and according to the Dharma they have heard, desire to deliberate on it, desire to weigh it, and desire to observe it.' And further on it says: 'Based precisely on this patience already attained, by repeatedly directing their attention to make it firm and solid, these bodhisattvas are able to comply with and enter into its cultivation.' Explanation: 'Desiring to deliberate' is precisely the meaning of 'delighting' in the sūtra, encompassing both the beginning and the end of complying and heading toward [cultivation]. The treatise explains this extensively; here, the Commentary briefly indicates that delighting in the Dharma and taking joy in observation constitute the beginning, while prolonged contemplation heading toward cultivation constitutes the end. Regarding the Commentary's statement: ''Single-mindedly recollecting' refers to the beginning of the wisdom of cultivation,' and so forth: the treatise states: 'What is correct cultivation regarding the Dharma? It should be understood that this cultivation summarily has four aspects: first, śamatha; second, vipaśyanā; third, cultivating śamatha and vipaśyanā; and fourth, delighting in cultivating śamatha and vipaśyanā.' And further on it says: 'All such deeds that are undertaken, through these four aspects of cultivation, will all attain bodhi.' Explanation: The treatise speaks of four aspects of cultivation, which correspond in this sūtra to 'single-mindedly recollecting,' 'cultivating and practicing,' and 'peacefully abiding,' marking the initial and subsequent aspects of cultivation. The treatise also explains this in detail; here, the Commentary summarizes it, taking the initiation of preparatory practice as the beginning, and the perfection of the fundamental concentration of preparatory practice, along with the arising of wisdom dependent on concentration, as its substance. Regarding the Commentary's statement: 'Fully as stated in the *Bodhisattvabhūmi* of the *Yogācārabhūmi*': this refers to the thirty-eighth chapter, the 'Chapter on the Multitude of Dispositions.' Among the seven kinds of skillful means for the dharmas received and studied by bodhisattvas, this meaning is explained extensively in the second skillful means, 'having abundant resolute faith, and practice in accordance with the Dharma.' The treatise states: 'What is the bodhisattva's having abundant resolute faith? It means that bodhisattvas, with respect to their eight bases of resolute faith, are fully endowed with and accomplish pure faith as the forerunner, along with determinate joy and pleasure.' And further on it says: 'Eighth, with respect to the bases of resolute faith in good words, good speech, and good preaching, being fully endowed with and accomplishing pure faith as the forerunner, along with determinate joy and pleasure, refers to having abundant resolute faith regarding the sūtras, geyas, vyākaraṇas, and so forth.' That commentary explains: 'The dharmas such as sūtras are the objects sealed by understanding, and are termed the bases of resolute faith. Faith and resolute faith can alternate as cause and effect for one another. Here, taking the resolute faith produced by that faith, faith is therefore the forerunner. The word 'determinate' reveals the essence of resolute faith. The words 'joy and pleasure' reveal the fruit of resolute faith; joy and pleasure are precisely pleasant feeling, or else desire and pleasure.' Explanation: What the treatise calls 'faith and resolution' corresponds in this sūtra to 'deeply believing and awakening to understanding'; hence, the Jin translation simply says 'faith and resolution.'