大方廣佛華嚴經隨疏演義鈔 85.36

85.36

The second [spiritual friend], Sāgaramegha, corresponds to the abode of preparing the ground. This means constantly following the mind of emptiness, purely cultivating the eighty-four thousand dharma-gates, and purifying the ground of the mind to make it pure and spotless. Regarding the commentary's phrase below, "First, relying on the teaching to contemplate correctly...": the commentary's text is divided into two: first, revealing the intended meaning; second, explaining the text. In the former, there are two: first, explaining with reference to the text; second, explaining in relation to what precedes. In the former, there are two points, both conveying meanings from external classics. First, the *Analects* says: "Warm up the old to know the new, and one may become a teacher." Second, from the phrase "Moreover, the preceding was learning..." downward, it also cites the *Analects*: "Learning without thinking leads to bewilderment; thinking without learning leads to peril." "Peril" means weariness and slackness; "bewilderment" means being at a loss with nothing attained. Now both are reversed: one learns and is able to think, and thinks and is able to learn. Regarding the commentary's phrase below, "However, reflecting upon the preceding...": this is the second, explaining in relation to what precedes, which reflects the intention of the *Mahāparinirvāṇa-sūtra*. Within this are two: first, correctly establishing the principle that it ought by meaning to belong to the preceding, because the four matters of nirvāṇa are the proximate causes of nirvāṇa: namely, 1. drawing near to a good spiritual friend, 2. listening to the true Dharma, 3. focusing the mind in reflection, and 4. practicing as taught; thus we know that the latter two belong to the former two. This is Master Yuan's division into two meanings. Regarding the commentary's phrase below, "Now, taking the former meaning...": this is the second, clarifying the present commentary's intention in assigning the latter two to the subsequent assembly. That is to say, the two gates of reflection and cultivation are the meaning of the preceding assembly, but now, for the sake of advancing toward the subsequent assembly, one proceeds to seek in reliance on the teaching. The phrase "the latter meaning belongs to the preceding by pointing the way to come" means that the preceding assembly points out the subsequent friend, and the subsequent friend's dependent and proper [rewards] should properly belong to the subsequent assembly; yet because the preceding friend points the way to come, it belongs to the preceding assembly, termed a "linked chain." What is pointed to is the primary, and what points is the companion. Moreover, reflection and cultivation belonging to the preceding is determined according to stage; now it is determined according to assembly, and therefore belongs to the subsequent. Regarding the commentary's phrase, "Furthermore, these ten minds are mostly identical to the ten minds of the ground-preparing [abode's] own stage, and for fear of prolixity they will not be harmonized": those ten minds are the so-called mind of benefit, mind of great compassion, mind of peace and joy, mind of secure abiding, mind of pity, mind of embrace, mind of safeguarding, mind regarding [others] as oneself, mind toward the teacher, and mind toward the guide. Here, the first is great compassion; the second is benefit; the third is peace and joy; the fourth is the mind of secure abiding, because one departs from bad dharmas and abides in good dharmas; the fifth is pity; the sixth is safeguarding, causing them to be free from obstructions; the seventh is regarding [others] as oneself, because it pervades the dharmadhātu; the eighth is embrace, because one goes to embrace all throughout the dharmadhātu and space; the ninth is the mind toward the teacher, because one sees all buddhas; the tenth is the mind toward the guide, because one enters all-knowledge. Regarding the commentary's phrase below, "Next to the preceding recollecting of the Buddha...": this is the sequence of arising.