華嚴經探玄記 12.11

12.11

就初分中三：初結前起後、二「何等」下正明十心、三「菩薩以是」下結行入地。就十心中，初二一對：一離過心，謂依前淨戒起此深念趣禪淨心；二住善心，謂依自所住大乘之法，堅心不動，故名猛利。次三一對，於中初二離過、後一造行。離過中，初一厭當來欲，故名厭心。二捨現在欲，故名離欲心。當來未起，但可懸厭；現在受捨，論名不貪。造行中，謂不捨前地自分所修，進起此地勝進之行，故名不退心。次三一對，於中初一離過、後二成善。離過中，謂此加行深伏三地所斷煩惱，不令彼惑成於過患。論釋云「自地煩惱不能破壞，名為堅心。」遠師釋：前二地為自地。辨師釋：四禪四空為自地。皆恐不當。後二成善中，初成善體、後成善用。體成故出入自在，名明盛心，謂淨之極也。三摩跋提，此云等引。出入定名，後用成故，受生自在。雖生下地，不失定用，由此淳厚名為無足。此二種心，至下地滿中究竟成就。下云於禪能入能出，是明盛心；成不隨禪解脫力生，即此淳厚心也。下論云「彼淳厚心此處現成故。」末後二心為一對：初一離過，論名依彼生者，依欲界生也。以大智故煩惱不污，故名勝心。後一利生，以大悲攝化不斷諸有，故名大心。加行分竟。

Within the first section, there are three parts: first, summarizing the preceding and introducing what follows; second, directly clarifying the ten minds from "What are [the ten]" downward; third, concluding the practice and entering the bhūmi from "The bodhisattva with these [minds]" downward. Within the ten minds, the first two form a pair: first, the mind free from faults, which means relying on the previous pure morality to arouse this deep mindfulness and proceed toward meditation with a pure mind; second, the mind abiding in the good, which means that relying on the Mahāyāna dharmas in which one abides, the mind is firm and unmoving, and is thus called "fierce and sharp." The next three form a pair, within which the first two are freedom from faults and the latter one is producing practice. Within freedom from faults, the first loathes future desires and is thus called "the loathing mind"; the second renounces present desires and is thus called "the mind free from desires." Future ones have not yet arisen, so one can only loathe them in advance; regarding present ones, receiving and renouncing them is called "non-greed" in the commentary. Within producing practice, it means not relinquishing what was cultivated in one's own portion of the previous bhūmi and advancing to arouse the superior practices of this bhūmi, which is thus called "the non-retrogressing mind." The next three form a pair, within which the first is freedom from faults and the latter two are accomplishing the good. Within freedom from faults, it means that this preparatory application deeply subdues the afflictions to be abandoned in the third bhūmi, not allowing those delusions to become faults; the commentary explains: "Afflictions of one's own bhūmi cannot destroy it, so it is called the firm mind." Master Yuan explains that the previous two bhūmis are "one's own bhūmi." Master Bian explains that the four dhyānas and four formless [attainments] are "one's own bhūmi." Both are feared to be inaccurate. Within the latter two accomplishing the good, the first accomplishes the essence of the good, and the latter accomplishes the function of the good. Because the essence is accomplished, entering and emerging are free, which is called "the radiant and flourishing mind," meaning the utmost of purity. Samāpatti is translated here as "equipoise" (dengyin), which is the name for entering and emerging from concentration. Because the latter function is accomplished, taking birth is free; though born in a lower plane, one does not lose the function of concentration, and because of this solidity, it is called "insatiable." These two minds are ultimately perfected when the lower bhūmi is fulfilled. Later it says that being able to enter and emerge from meditation is the radiant and flourishing mind, while accomplishing birth not constrained by the power of meditative liberation is this solid mind. The commentary below says: "That solid mind is presently accomplished here." The final two minds form a pair: the first is freedom from faults, which the commentary calls "being born reliant upon that," meaning being born reliant upon the desire realm. Because of great wisdom, one is not defiled by afflictions, hence it is called "the superior mind." The latter one benefits sentient beings: by great compassion gathering and converting them without severing the various existences, it is thus called "the great mind." The section on preparatory application is concluded.