大方廣佛華嚴經隨疏演義鈔 75.4

75.4

Second, the acquiescent patience (anulomikī-kṣānti). In the explanation, śamatha and vipaśyanā are used throughout because, since the practice accords with all dharmas, the essential aspects of practice consist solely of śamatha and vipaśyanā. Regarding the Commentary's statement: 'Calming and contemplating a single object': this means that at the beginning of cultivation, one binds conditions to a single object, without discriminating between phenomenal matters and principle. The sūtra calls this 'contemplation.' Regarding the Commentary's statement: 'Calming and resting in phenomenal objects so as to accord with their principle': this means that while initially cultivating, phenomenal matters and principle may admit of distinction, but now one gradually enters deeper, thereby entering the profound directly through the phenomenal. Both of the above two calmings fall under the calming of resting, within the calming that accords with conditions and realizes true reality. The contemplations in both places both encompass the empty and the provisional, and are both contemplations of penetrating discernment. Regarding the Commentary's statement: 'Meaning calming so that defilements do not arise': this is the calming of cessation, because cessation of delusion is called calming. Its 'correctly abiding and cultivating': this means dwelling equally in the Middle Way of both emptiness and existence without leaning to either side, hence it is called 'correctly abiding.' Its meaning extends to both penetrating contemplation and discernment contemplation; hence it says 'contemplation thoroughly penetrates the preceding object.' Regarding the Commentary's statement: 'Quiescent and merged with the realm of principle': this is the non-calming calming, meaning that since one is merged with principle, it is neither calming nor non-calming, and is only forcibly termed calming. 'Wisdom manifest in the mind': this is the non-contemplating contemplation; the dharmadhātu is thoroughly luminous, neither contemplating nor non-contemplating, and is only forcibly termed contemplation. Regarding the Commentary's statement: 'The above four all practice calming and contemplation together': it is also possible for calming and contemplation to be cultivated separately, but then it is not yet true acquiescent patience; only when both are exercised together does it become true.