華嚴略疏卷第三 3.29

3.29

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.