大方廣佛華嚴經隨疏演義鈔 87.7

87.7

Regarding the Commentary's statement, "The seventh, King Anivartana (Wuyanzu), is assigned to unattached practice," this is because through upāya he traverses phenomenal existence without being deluded by emptiness; phenomena and principle are unhindered, neither discarded nor accepted, hence it is called "unattached." Regarding the Commentary's "First, recollecting the teaching produces benefit," there are seventeen minds: the first, joy, is the general one, and the remaining sixteen are specific. First is pure faith: faithfully delighting in hearing the Dharma; second is converting those below while seeking above; third is delighting in the Dharma to gladden the spirit; fourth is courageously seeking and advancing; fifth is rejoicing in what has been attained; sixth is the parallel flowing of compassion and wisdom; seventh is neither grasping nor arising; eighth is adorning oneself with virtues; ninth is being unattached to the myriad realms; tenth is not being hindered in initiating cultivation; eleventh is the equal impartiality of self and others; twelfth is not being driven by the mind; thirteenth is abiding without abiding; fourteenth is matching principle in universal pervasion; fifteenth is seeing the adornment of the Buddha's marks; sixteenth is not abandoning the Buddha's wisdom. In the Commentary's "Later, the practices are profound and abstruse," the Commentary's text has five parts: first, a general indication to induce faith; second, from "However, Sudhana" downward, questioning his doubtful mind; third, from "contrary practices" downward, bringing forth the meaning of his doubt; fourth, from "coveting benefit" downward, resolving his implicit objection; fifth, from "the words 'profound and abstruse'" downward, revealing their profound abstruseness, first indicating and then proving, as can be known.