大方廣佛華嚴經隨疏演義鈔 87.9

87.9

Regarding the commentary's: “The ninth, the upāsikā Acalā, corresponds to the practice of wholesome dharmas”: she expounds the Dharma to instruct people, her movements becoming models for beings, because she deliberates upon and cultivates all dharmas. Regarding the commentary's: “Among the five, the first two are the internal virtues maintained”, and so forth: these five dharmas are precisely the five matters recollected in the causal stage below; that is, contemplating that the Tathāgata's merits and wisdom are completely pure, his dhāraṇīs and samādhis, his inconceivable mastery of supernormal powers, and his unhindered eloquence—wondering through what causes these five virtues are attained. That Buddha then taught the generation of ten kinds of mind: first, one should arouse an indestructible mind to extinguish all afflictions; second, one should arouse an unexcelled mind to shatter all grasping and attachments; third, one should arouse an untrembling mind to enter deep Dharma-doors; fourth, one should arouse a forbearing mind to rescue wicked sentient beings; fifth, one should arouse an indeluded mind to take birth across all destinies; sixth, one should arouse an insatiable mind to seek to see the Buddhas without rest; seventh, one should arouse an uncontented mind to receive all the rain of Dharma from all Tathāgatas; eighth, one should arouse a right-contemplation mind to universally generate the light of all Buddha-dharmas; ninth, one should arouse a great sustaining mind to universally turn the Dharma wheel of all Buddhas; tenth, one should arouse a widely propagating mind to bestow the jewel of Dharma in accordance with the wishes of sentient beings. Explanation: Among the ten, the first two accomplish the recollected merit and wisdom; hence she now attains the first, the liberation door of the treasury of wisdom that is difficult to subdue. The commentary's: “having taken...”, below, quotes the Buddha's teaching to explain its characteristics. The following four are also like this. Next, with the third, the untrembling mind, the recollected dhāraṇī is fulfilled; hence she now attains the third, the dhāraṇī door of the equality of all dharmas. Third, with the fourth, rescuing wicked sentient beings, and the fifth, taking birth in all destinies, the causes of supernormal powers are demonstrated; she now attains the second, the practice-door of the bodhisattva's firm upholding: taking birth everywhere in the five destinies to rescue wicked sentient beings is a great supernormal power and a bodhisattva's practice. Fourth, with the sixth, seeking the Buddha insatiably, and the seventh, receiving the Dharma uncontentedly, her samādhi is fulfilled; she now attains the fifth, the samādhi door of seeking all dharmas with a mind free of fatigue. Fifth, with the last three, the causes for unhindered eloquence are shown; she now attains the fourth, the eloquence door illuminating all dharmas. This can be known from the text; therefore the commentary takes the ten sentences below to show the causes, explaining the fruition of the five dharmas attained now, while the recollection of merit is subsumed within wisdom. Below in the explanation of the ten dharmas, it then says that above it had already taken the ten sentences to explain the five Dharma doors, which merely differ in sequence from the five dharmas recollected below to demonstrate that there is no superiority or inferiority. Regarding the commentary's: “It directly clarifies that the arousal of the mind is firm”: this refers to the causes of the preceding five fruitions: first, seeking the Buddha's wisdom is the samādhi of seeking the Dharma; second, seeking the Buddha's ten powers is seeking wisdom; third, seeking the Buddha's eloquence, and fourth, seeking the Buddha's radiance, are dhāraṇī. Since dhāraṇī takes wisdom as its essence, it is called radiance; the rest are all the practices and vows of firm upholding. From “Having aroused this mind...” downward, it concludes the firmness.