華嚴經疏 1.26.3

1.26.3

Seeing wrongdoing without disdain, and being touched [by offenses] without harboring resentment: because these cannot be corrupted by defilements, they are called 'firm.' Second, as for the 'straight mind': possessing deep compassion and pity for sentient beings and seeking bodhi, it cannot be broken down by the Hīnayāna, and therefore is called 'firm.' Because neither of these two can be corrupted, it is said to be 'naturally pure.' Third, 'further diligently cultivating all roots of good' refers to the practice of abiding securely. Just as the roots of good such as faith and the rest are explained below, all of them are comprehended by and comprehensively, diligently cultivated in this bhūmi. This diligent cultivation has three [parts]: first, the faithful mind, which is that upon which practice relies; second, the cultivation of practice, which is the practice accomplished relying on the mind; third, dedication, which is the dedication of practice to accomplish virtue. First, the ten phrases clarify the accomplishment of the faithful mind. 'Superiority of faithful mind' means that regarding all matters, one accomplishes superior faith therein. The explanation says: this is the general phrase; according to the distinct phrases below, regarding all objects and matters such as the Three Jewels, deep and decisive faith is called 'superior.' Among the distinct ones, there are nine kinds of superior faith. Therein, the first six are the initial arising of the faithful mind, and the latter three are the increase of faith to become aspiration. In the former [group], the first two are personal practice, and the latter four benefit others. In the former [pair], the first phrase concerns the pure, faithful, and reverent practice of believing in the Three Jewels from above, hence it says 'abundantly practicing a pure mind.' The latter phrase is faith verified in the principle; namely, true cognition opening the spirit, hence it says 'the understanding mind is pure.' Among the four on benefiting others, the first is the practice of converting others; namely, explaining what one has personally realized and conferring it upon sentient beings is called 'the discrimination of faith.' The latter three are the mind for converting others: namely, loving-kindness and compassion constitute the greatness of the converting mind; being unwearied constitutes the permanence of the converting mind. In the latter three, the first is freedom from faults in practice: namely, not being tainted by or attached to the world is the function of shame and conscience. Below 'regarding stinginess and the rest,' the aspects of shame and conscience are distinguished: adducing stinginess and the rest takes in the other five hindrances; because through deep shame and conscience the six hindrances do not operate, it says 'adornment.' Second is safeguarding persons. Third is revering and complying with the Dharma. Faithful mind is finished. Second, in the accomplishment of cultivation, the Śāstra's sūtra text has nine phrases; here there are eight phrases. When the Śāstra speaks of ten phrases, it rounds up to ten as the name. The first phrase is generally collecting all roots of good without rest. Because it is without rest, it is constant cultivation. 'All roots of good' is sudden cultivation. Within the eight distinct ones, the first seven are practices of the āgama, and the latter one is the practice of realization and entry. In the former [seven], the first two are skillful means for gathering the Dharma: first, associating with good spiritual friends—this phrase is omitted in the abbreviation; second, loving and delighting in the Dharma. That is, direct inquiry and direct response constitute questioning and answering; explaining difficulties and resolving them constitutes debating; analyzing the primary text constitutes interpreting. At these three times, fitting and delighting the mind and giving rise to joy in it, it says 'constantly loving and delighting in the Dharma.' The next three accomplish the three wisdoms: among the correct practices, [the wisdoms of] hearing and thinking can be known; as for cultivation, it is because one does not relish attachment within meditation. The latter two are practices of freedom from attachment following conditions: regarding fame and regarding gain, having obtained them, not being greedy is the practice of contentment. Not having obtained them, not seeking after them is the practice of having few desires. For those who have not taken the precepts, having this greed and seeking prevents them from being received, and is thus called 'hindering the bodhisattva precepts.' For those who have already taken the precepts, giving rise to these two causes the precepts to degenerate and be lost. The above were practices of the āgama. The statement 'constantly [guarding] the jewel-mind' and so forth is the practice of realization: the practice of realization is precious; taking its name as 'jewel' from the metaphor, the practice of realization surpasses [others] and is constantly manifest moment to moment, hence there is 'no satiety.' Cultivation is finished. Third, in the accomplishment of dedication, four explanatory turns are made in the Śāstra: first, explaining by revealing the intention; second, explaining generally and distinctly; third, distinguishing according to the essentials; fourth, explaining in terms of practice. In the first, it first asks in order to initiate: 'In seeking the ground of sarvajñā and so forth, what matter is spoken of?' Why is there this question? Because the text contains no word for 'dedication.' Making this question to manifest the accomplishment of dedication, it replies in order to reveal it; for seeking the fruit of buddhahood is the meaning of dedication. Second, general and distinct explanations: should be known according to the Śāstra. Third, distinguishing according to the essentials: here it is divided into three. First, seeking what matter? 'Because of seeking the ground of sarvajñā'—this is the first phrase, the fruit-Dharma that is sought; 'seeking' is still 'delighting.' Second, by means of what contemplation does one seek? 'Because of contemplating the powers, fearlessnesses, and so forth of all buddhas'—this reveals the contemplative understanding that can seek, and is the second phrase. Third, how does one seek? 'Because of seeking the unattached dharmas of all pāramitās'—this reveals with what practice one seeks, using the pāramitās to seek free from the attachment of the six hindrances and so forth; this also encompasses and exhausts the ten phrases below. Among these three seekings, 'home' concludes the ground of sarvajñā: it is the place that is sought, hence called 'home.' 'Relying on home' concludes the contemplative understanding that can seek: the contemplated powers, fearlessnesses, and so forth are distinct virtues within sarvajñā, hence called 'relying on home.' 'Seeking without obstacles' concludes that the practice that can seek is free from hindrances. Fourth, in explaining in terms of practice, the first two phrases are not the correct practices cultivated here, and thus are not explained distinctly. This only explains the practice that can seek from before. 'How does one seek' and so forth in the Śāstra broadly takes the prior third gate as this general phrase; below it opens into distinctions, hence it speaks of distinct seekings: Giving: among the two stains, first, seeing a petitioner and falsely pretending [generosity] is speech that is flattery; having no intention to promise and give is a mind that is crooked. Remedying this, as the sūtra says, 'free from flattery and crookedness,' this is categorically refusing to promise. Second, promising but not giving has three meanings: first, first promising and later not giving; second, promising much and giving little; third, promising the superior and giving the inferior. All are not following one's previous words. Remedying this, as the sūtra says, 'being able to act as one speaks.' Second, Precepts has one stain, not guarding truthful speech, which has two [aspects]: first, violating the precepts so as to breach the word of being able to maintain them when originally receiving them; second, concealing and not exposing the violation, silent false speech, and so forth. Remedying this, as the sūtra says, 'constantly practicing truthful speech.' The Bodhisambhāra-śāstra verse says: 'Even if on account of truthful speech one dies, or falls from being a Cakravartin king, or from being all heavenly kings, one ought only to speak truthful speech.' Third, Patience has one stain: the house of the Buddha takes solely the benefiting of others as its enterprise; opposite to this, afflicting others defiles the house of the Buddha. Remedying this, as the sūtra says, 'not defiling the house of the Buddha.' Fourth, Vigor has one stain: namely, giving rise to retreat regarding the precepts. This has three kinds: first, retreat because the dharma is vast—the Śāstra says 'the bodhisattva precepts are immeasurable'; second, retreat because the time is long—the Śāstra says 'the number of kalpas is long and distant'; third, retreat because they are profound and subtle—the Śāstra says 'difficult to maintain and difficult to practice.' Because they are vast, it is difficult to maintain them completely; because the time is long, it is difficult to maintain them constantly; because they are profound and subtle, it is difficult to maintain them well. Furthermore, within the prātimokṣa precepts, there is no evil that is not abandoned, hence they are difficult to maintain; within the other two collections [of precepts], there is no good that is not gathered and no sentient being that is not delivered, hence they are difficult to practice. On account of this, one gives rise to a mind of slackness and falling back; this is this stain.