華嚴經探玄記 10.33

10.33

第三安住地分中有三：初總明安住、二「所謂」下三十句別辨安住、三「成就」下一句總結安住。初中亦三：初大悲為首，是安住因。菩薩所行皆為眾生，悲為行本，故云悲首。二於眾生心無嫌恨等，是安住觀。此中有二：一於眾生違惱心不嫌恨者，見非不嫌、觸己無恨，此煩惱不能壞，故名堅固。二直心者，深悲愍物，為求菩提，小乘不能壞，故名堅固。此二不壞故，云自然淨。三轉復勤修一切善根者，是安住行。如下所說信等善根，一切皆是此地攝，故總修也。此勤修有三：初信心，是行所依；二修行，是依心成行；三迴向，是迴行成德。初十句明信心成。言信心增上者，隨所有事，於中信增上成就。解云：此是總句。隨下別句所有三寶等境事，於中深信決定名為增上。別中有九種信增上，於中初六始起信心、後三信增成欲。前中，初二自行、後四利他。前中，初句上信三寶，謂淨信敬行，故云多行淨心；下句於理證信，謂真智開神，故云解心清淨。利他四中，初一化他行，謂說己所證授與眾生，名信分別；後三化他心，謂慈悲是化心大也，不疲懈化心常也。後三中，初於行離過，謂不染著世，是慚愧能也。「於慳等」下辨慚愧相，舉慳等取餘五蔽故。由深慚愧，六蔽不行，故云莊嚴。二於人將護。三於法敬順。信心竟。第二修行成就中，論經九句，此中八句，論云十句者，據減數十為名。初句，總集諸善根無休息故，無休息故是常修也，一切善根是頓修也。別中八內，初七阿含行、後一證入行。前中，初二攝法方便：一近善友，略無此句；二愛樂法，謂於直諮直報，為問答設難。釋：通為論義，分別本文為解釋。於此三時，稱悅適情心生喜故，云常愛樂法。次三成三慧正行，於中聞思可知，修於定中不味著故。後二是隨緣離著行，於名於利已得不貪，是知足行也；未得不求，是少欲行。未受戒者，有此貪求不得受故，名障菩薩戒也；已受戒者，起此二種令戒退失。上來阿含行言常生寶心等者是證行，證行可貴，從喻名寶。證行超出，念念常現，故無厭足。修行竟。

The third section, on securely abiding in the bhūmi, contains three parts: first, a general explanation of securely abiding; second, from "namely" downward, thirty lines that separately distinguish securely abiding; third, from "accomplishing" downward, one line summarizing securely abiding. The first part also has three aspects: first, taking great compassion as foremost is the cause of securely abiding. The practices undertaken by bodhisattvas are entirely for sentient beings; compassion is the root of practice, hence it is said that compassion is foremost. Second, having a mind without resentment or malice toward sentient beings and so forth is the contemplation of securely abiding. In this there are two points: (1) not harboring resentment or malice in mind when transgressed against or afflicted by sentient beings means that when seeing their faults one does not resent them, and when touched by offense against oneself one harbors no hatred; these afflictions cannot destroy it, and therefore it is called firm; (2) the straightforward mind deeply pities living beings in seeking bodhi, and the Hinayana cannot destroy it, so it is called firm. Because these two cannot be destroyed, it is described as naturally pure. Third, further and repeatedly striving to cultivate all roots of goodness is the practice of securely abiding. As the roots of goodness such as faith explained below are all subsumed under this bhūmi, they are cultivated collectively. This diligent cultivation has three parts: first, the mind of faith, which is the basis of practice; second, undertaking practice, which is forming practice based on that mind; third, dedication, which is dedicating practice to accomplish virtues. The first ten lines clarify the perfection of the mind of faith. "The mind of faith is supreme" means that with respect to all matters, faith within them is supremely accomplished. Explanation: This is a general line. Regarding all matters and objects such as the Triratna in the specific lines below, having profound and decisive faith in them is called supreme. In the specific division there are nine kinds of supreme faith, within which the first six are the initial arising of the mind of faith, and the last three are the increase of faith fulfilling aspiration. In the former, the first two pertain to practice for oneself, and the latter four pertain to benefiting others. In the former, the first line concerns faith directed upward toward the Triratna, meaning the practice of pure faith and reverence, hence it says "often practicing a pure mind"; the next line concerns the faith of realization in the principle, meaning true wisdom opens the spirit, hence it says "the understanding mind is pure." Among the four on benefiting others: the first is the practice of transforming others, meaning explaining what one has realized to bestow it upon sentient beings, which is called distinguishing through faith; the latter three are the mind that transforms others, where loving-kindness and compassion constitute the greatness of the transforming mind, and being free from weariness constitutes the constancy of the transforming mind. Among the last three: the first is separation from faults in practice, meaning non-attachment to worldly things, which is the function of shame and conscience. From "regarding stinginess and so forth" downward, the characteristics of shame and conscience are distinguished, mentioning stinginess and so on to encompass the remaining five obscurations. Because of deep shame and conscience, the six obscurations do not operate, hence it is called adornment. The second is safeguarding people. The third is reverence and compliance toward the Dharma. This concludes the mind of faith. In the second part, the perfection of practice, the treatise sūtra has nine lines while this text has eight; the treatise mentions ten lines by rounding up a reduced count. The first line is because of collectively gathering all roots of goodness without cessation; "without cessation" means constant cultivation, and "all roots of goodness" means instantaneous cultivation. Within the specific eight lines, the first seven are practices of the āgama, and the last one is the practice of realization and entry. In the former, the first two are upāyas for gathering the Dharma: (1) drawing close to good friends, a line omitted here; (2) loving and delighting in the Dharma, meaning presenting direct inquiries and direct responses, setting up questions and answers to pose objections. Explanation: generally serving as doctrinal discussion, distinguishing the root text for interpretation. At these three times, satisfying and delighting one's disposition such that joy arises in the mind, it is said to "always love and delight in the Dharma." The next three constitute the correct practices of the three wisdoms; among them, hearing and reflection can be known, while cultivation consists in not relishing or clinging to meditative absorption. The latter two are practices of leaving attachment according to conditions: not craving name and gain already acquired is the practice of contentment; not seeking what has not yet been acquired is the practice of having few desires. For those who have not received the precepts, possessing this craving and seeking prevents them from receiving them, and thus it is named an obstacle to the bodhisattva precepts; for those who have received the precepts, giving rise to these two causes the precepts to regress and be lost. The preceding were the practices of the āgama. Saying "always giving rise to a jewel-like mind" and so forth refers to the practice of realization; the practice of realization is precious, so it is named "jewel" by analogy. The practice of realization is transcendent and constantly appears moment to moment, hence there is no satiety. This concludes practice.