華嚴經探玄記 1.6

1.6

總者，夫大教之興因緣無量，故《智論》之初廣辨般若教起因緣。如須彌山不以無事及小因緣而能令動，佛亦如是，大因緣故而有所說，所謂般若波羅蜜流行世間廣益群品故也。《法華》亦云「如來為一大事因緣故出現于世，所謂開示悟入佛知見等。」此經下云「如來應供等正覺性起正法不可思議。所以者何？非少因緣成等正覺出興于世。以十種無量無數百千阿僧祇因緣，成等正覺出興于世。何等為十？一者發無量菩提之心不捨一切眾生。」如是等乃至廣說應知。

Generally speaking, the arising of the great teaching has boundless causes and conditions; thus at the beginning of the Dà zhìdù lùn, the causes and conditions for the arising of the prajñā teaching are extensively discerned. Just as Mount Sumeru cannot be moved for no reason or through minor causes and conditions, the Buddha is likewise: through great causes and conditions he has something to expound, namely to circulate the prajñāpāramitā in the world and broadly benefit all kinds of living beings. The Saddharmapuṇḍarīka Sūtra also says: "The Tathāgata appears in the world on account of a single great cause and condition, namely, to open, reveal, awaken [sentient beings] to, and cause them to enter the Buddha's vision and knowledge, and so forth." Below in this sūtra it says: "The Tathāgata, Arhat, Samyaksaṃbuddha's proper Dharma of nature manifestation is inconceivable. Why is this? It is not through minor causes and conditions that he attains samyaksaṃbodhi and appears in the world. Through ten kinds of immeasurable, innumerable, hundreds of thousands of asaṃkhyeya causes and conditions, he attains samyaksaṃbodhi and appears in the world. What are the ten? First, generating an immeasurable mind of bodhi and not abandoning any sentient beings." One should know that it continues extensively in this manner.