華嚴經探玄記 11.61

11.61

第二正說分中，論分為二：初發起淨、後自體淨。地果同前，更不解釋亦不科出。謂正地三聚無誤犯垢，名自體淨。直心趣彼，名發起淨。論云依清淨戒直心者，謂依此直心，持戒純熟，名清淨也。性戒成就至自然行者，依直心戒淨，成就正地性戒，不待思擇性自持戒，故云自然行也。又中三：初結前標後、二正顯十心、三結行入位。就正顯中，直心是總。別中十心內，初六律儀戒、次二攝善戒、後二攝生戒。前中，一不惱他，故名柔軟。自有人雖直心持戒，然心剛獷共住惱他，今此反彼，故名共喜樂等也。二自不起惱故名調和，謂於違順任運持戒，不為惑牽，故名自在力等。又不為戒取煩惱所雜故也。三能受他惱故名堪受，論中無此。四能除細惡名不放逸，謂善護諸根不令誤犯。誤犯尚離，況有故犯。此與正地何別？釋：此作意不誤，正地性自不誤。五不恃己戒自高輕彼故名寂滅。又釋：得戒實相，心無所執故不自高，名為寂滅。六遇難堅持不壞名真，謂無有難持之戒，而不能忍苦持之，如世真金燒打磨等終不改變。又釋：此亦屬攝善法戒。《瑜伽．住品》云「六者於諸妙善菩提分法常懃修習。」「意樂」下二明攝善戒。七修善無厭，不雜懈怠，故名不雜。論中所得功德不生厭足者，總標意也。依淨戒者，依前離戒，更求等者進修攝善，故名勝戒。下論云攝善法戒淨者，於離戒淨為上，故此名勝也。樂寂靜者，增長此心故。《瑜伽》云「七者即於復修為隨順故，樂處遠離意樂也。」八修善求佛，不願人天，故名不貪。下二攝生戒。九悲心益生故名為勝，謂願常在世攝化眾生，名為不斷三有之願，此是大悲不住涅槃。《瑜伽》云「遠離下乘，趣證大乘意樂也。」十智心無染故名為大，謂雖隨順諸有攝生，而其內心常不染世，此是大智不住世間。《瑜伽》云「欲一切有情義利意樂。」又《瑜伽》中於前地未起此十心意樂，此經二地初亦相似也。言以是十心入第二地者，結行入位也。《瑜伽》云「即由如是十種意樂，成上品故、極圓滿故，是諸菩薩入證第二增上戒住同於此也。」

In the second part, the main exposition, the treatise divides it into two: first, the purity of initiation, and second, the purity of intrinsic nature. The bhūmi results are the same as before, so they are not explained further nor listed under headings. That is to say, on the bhūmi proper, when the three clusters of precepts are without the defilement of inadvertent transgressions, this is called the purity of intrinsic nature. Directly orienting the mind toward that [bhūmi] is called the purity of initiation. The treatise states that 'relying on the straight mind of pure discipline' means that relying on this straight mind, one's observance of discipline becomes fully mature, which is called purity. Regarding 'the fulfillment of natural morality up to natural conduct': relying on the purity of discipline of the straight mind, one fulfills the natural morality of the bhūmi proper; not awaiting deliberate reflection, by one's very nature one observes discipline, hence it is called 'natural conduct'. Furthermore, within this there are three parts: first, concluding the preceding and announcing what follows; second, directly revealing the ten minds; third, concluding the practice and entering the stage. Regarding the direct revelation, the straight mind is the general one. Among the ten specific minds, the first six are the discipline of moral restraint, the next two are the discipline of gathering good dharmas, and the last two are the discipline of gathering sentient beings. In the former: 1. Not afflicting others, hence called 'gentle'. Some people, although observing discipline with a straight mind, have a harsh and rough mind, living with others and afflicting them; here, it is the opposite of that, hence it is called 'mutual joy and delight', and so forth. 2. Not giving rise to affliction oneself, hence called 'harmonious'; that is, observing discipline spontaneously in agreeable or adverse conditions without being dragged by defilements, hence called 'the power of self-mastery', and so forth. Furthermore, it is not mixed with the defilement of clinging to precepts. 3. Being able to endure affliction from others, hence called 'capable of enduring'—this is absent in the treatise. 4. Being able to eliminate subtle evils is called 'heedfulness'; that is, guarding the sense faculties well so that one does not make inadvertent transgressions. Inadvertent transgressions are avoided, let alone intentional ones. How does this differ from the bhūmi proper? Explanation: here it is through intentional attention that one does not err, while on the bhūmi proper it is by one's very nature that one does not err. 5. Not relying on one's own discipline to elevate oneself and disparage others, hence called 'extinction'. Another explanation: having attained the real mark of discipline, the mind has no grasping and thus does not elevate oneself; this is called 'extinction'. 6. Firmly maintaining it without breaking when encountering adversity, hence called 'true'; that is, there is no discipline difficult to keep that one cannot endure suffering to keep, just as genuine gold in the world never alters through burning, striking, or polishing. Another explanation: this also belongs to the discipline of gathering good dharmas. The 'Chapter on Stages' of the Yogācāra[-bhūmi] says: 'The sixth is constantly and diligently practicing all the sublime and wholesome factors of bodhi.' The two below 'aspiration' explain the discipline of gathering good dharmas: 7. Cultivating good without satiation, unmixed with laxity, hence called 'unmixed'. The statement in the treatise that 'toward the virtues obtained one does not produce satiation' generally indicates the intent. 'Relying on pure discipline': relying on the preceding discipline of renunciation, one further seeks, etc., progressively cultivating the gathering of the good, hence called 'superior discipline'. Below, the treatise says that 'the purity of the discipline of gathering good dharmas' is superior to the purity of the discipline of renunciation, so this is called 'superior'. 'Delighting in tranquility': because it increases this mind. The Yogācāra says: 'The seventh is the aspiration to delight in dwelling in seclusion in order to conform with subsequent cultivation.' 8. Cultivating good to seek buddhahood, not wishing for humans or gods, hence called 'free from covetousness'. The two below are the discipline of gathering sentient beings: 9. Benefiting sentient beings with a mind of compassion, hence called 'superior'; that is, wishing to always remain in the world to gather and transform sentient beings, which is called the vow of not severing the three realms of existence; this is great compassion not abiding in nirvāṇa. The Yogācāra says: 'The aspiration to leave the lower vehicles behind and advance toward realizing the Great Vehicle.' 10. Having an untainted mind of wisdom, hence called 'great'; that is, although conforming to all realms of existence to gather sentient beings, one's inner mind is constantly untainted by the world; this is great wisdom not abiding in the worldly realm. The Yogācāra says: 'The aspiration desiring the welfare and benefit of all sentient beings.' Furthermore, in the Yogācāra these ten minds of aspiration have not yet arisen in the preceding bhūmi, which is also similar at the beginning of the second bhūmi in this sūtra. As for the statement 'with these ten minds one enters the second bhūmi', this concludes the practice and enters the stage. The Yogācāra says: 'Precisely by these ten kinds of aspiration becoming upper-grade and extremely fulfilled, these bodhisattvas enter and realize the second stage of higher morality'—which is the same as this.