華嚴略疏卷第三 3.29

3.29

已說修行。次說迴向成就中有十二句。一樂求一切智地。二觀求一切智地。三無障求一切智地。四離求。五如說能行求。六護。七不行。八不捨。九不動。十不捨成就。十一身集。十二常求。此十二句。皆云求。一切智地不能具顯耳。此十二句。初樂二觀三無障。此三依論是家家者本也。依家無障求故。云何求依家本求依六度故無著法。故論云。以此九求對十種離求如說求對檀中二障一無心許與二而不與。無心者諂曲。許不與者如說實語。本云常行實語。對二地。不行者惱亂他業行佛家。對三地障。本云不污故。不捨者持戒生退故不捨對也。不動者。一者亂心。二不能調伏。此五地不動對治如山王。薩婆若心文十攝越不捨成就求集求常。求此三對三障。一無污方便。二不修出世道。三於勝上法願欲心薄。此三障同在六地三行對治。即本云不樂集助常求勝三文對也。此對行三種成就。初十說增上成就。次十無厭精進日夜是也。次十求一切智方便故。菩薩成就。如是淨地法名為安住歡喜地。說分訖。

Having explained cultivation, next in the fulfillment of dedication there are twelve phrases: (1) joyfully seeking the ground of omniscience; (2) contemplating and seeking the ground of omniscience; (3) unobstructed seeking of the ground of omniscience; (4) seeking through detachment; (5) seeking through being able to act as spoken; (6) protecting; (7) non-action; (8) non-abandonment; (9) immobility; (10) non-abandonment of fulfillment; (11) bodily assembly; (12) constantly seeking. In these twelve phrases, all speak of "seeking"; it is just that the "ground of omniscience" cannot be fully expressed in every phrase. Regarding these twelve phrases: the first is joy, the second contemplation, and the third unobstructed. These three, according to the Treatise, are "family": "family" means the root. It is seeking without obstruction on the basis of the family. How does one seek on the basis of the family root? It is by relying on the six pāramitās, hence unattached dharmas. Therefore the Treatise states: by using these nine seekings to oppose the ten kinds of departures: seeking through detachment and seeking to act as spoken oppose the two obstructions within dāna: first, lack of intention to give, and second, promising but not giving. Lacking the intention is flattery and deceit; promising but not giving is [opposed by] true speech as spoken—the root text says: "constantly practicing truthful speech"; this corresponds to the second ground. "Non-action" opposes the third ground obstruction of actions that distress others, practicing in the Buddha's family—the root text says: "because of non-defilement." "Non-abandonment" corresponds to not abandoning when retrogression arises regarding holding precepts. "Immobility": first, a distracted mind; second, inability to subdue. This fifth ground's immobility is an antidote like the mountain king. In the text on the mind of sarvajña (omniscience), the ten encompass and surpass non-abandonment of fulfillment, seeking assembly, and constantly seeking: these three oppose three obstructions: first, expedient means without defilement; second, not cultivating the world-transcending path; third, having a slight wish and desire toward the superior dharmas. These three obstructions are together on the sixth ground, remedied by the three practices, which correspond to the three passages in the root text on not delighting in assembly, assisting, and constantly seeking excellence. These oppose the practices of the three kinds of fulfillment: the first ten speak of the fulfillment of predominance; the next ten are tireless vigor day and night; the next ten are expedient means for seeking omniscience. Therefore, a bodhisattva who fulfills such dharmas that purify the ground is said to "peacefully abide in the Pramuditā-bhūmi." The explanation section is concluded.