[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 17.21 # 華嚴經探玄記 17.21 華嚴經探玄記 17.21 - **Language:** Classical Chinese ### [17.21](https://indike.org/pramana/in.bauddha.taisho.1733.17.21) 自下大門第二從「十種發普賢心」下有二百句，答前二十句問十住中行法。於中麁分為四：初六十句別明十解中初位發心住義；二從「十種波羅蜜」下六十句，明餘九住中所成內德行；三從「十種說法」下三十句，明諸住位中外化攝生行；四從「十種勝法」下五十句，明無礙殊勝行。就初中，創得住位，以大心為本，是故最初明發普賢心。於中，初三下救護眾生心、次三上求佛果心、後四厭離有為心，具此三心乃名大菩提心。又釋：初六護小乘心，初三護狹心、後三護小心；餘四護煩惱心，是故異於凡小名菩提心也。又此十心各是一行，亦不相收，以顯無盡。各先標、後釋，可知。二有十種普賢願行法者，謂依前大心起廣願行，故次明也。於中，前九因行廣、後一成果廣，以普賢通因果故也。前中，初二自行廣、次一益生廣、餘通二行廣，皆廣立大無限之誓願故同云普賢願，依願成行名願行法。三有十種大悲者，依前普賢行法中別辨大悲，以深要故次明也。是故論云「菩薩以大悲為本」故別顯也。用此悲心，緣念眾生無曾暫廢，故云常觀。於中，一苦逼無歸；二設欲求依，乃倒求邪道；三設欲向正，乃貧無宿善；四設有小善，樂著生死，不能開覺；五設欲求覺，唯倒行不善；六設有修善，不能離欲；七設求離欲，還復輪迴；八無始無明久遠所病；九不欲佛因；十失佛果法。又釋：此十初二顛倒眾生，一無真、二逐偽；次四欲求眾生，一乏出因、二無出果、三具縛因、四處縛果；次二有求眾生，一深、二遠；後二梵行求眾生，一異道求、二求異脫。菩薩緣此起大悲心，要當救拔。四有十種發心因緣者，悲願行起必賴所因，故次明也。又前明所發心體，今辨發心所因故也。或四緣發心，如《瑜伽》、《地持》等。或七緣，如《智印經》、《起信論》等。並如前說。今顯十緣以明無盡。於中，前五下以眾生為緣、後五上以佛果為緣。論云「菩薩以菩提薩埵為所緣境」，此之謂也。前五中，初一總、後四別。別中，初二除苦與樂、後二除愚與智。後五中亦初一總、後四別。別中，初二順教見相、後二順義顯德。餘義可知。五有十種親近善知識者，既發心已，理宜近善知識、具菩提心，而得增長，故次明也。又釋：此上五十門行悉並同時，說有前後，以依善友方能發心等故。於中有五：一標意、二徵責、三總釋、四別辨、五結數。別中十內，一身業走使；二語順教命；三意不乖隔；四身心俱悅，亦慶見善友；五情無異求；六唯期出道；七同其勝行；八同彼要期；九敬師如佛；十同果圓成。又前六事友、後四同修。六有十種清淨者，依前發心，得此淨報故也。此是發心家近果。於中，初六三業淨，謂前三體淨、後三用淨；次「眷屬」下二明伴主淨；後二明願行淨。並可知。上來別明初住位竟。 > From below, the second major section, from the "ten kinds of generating the mind of Samantabhadra" onward, has two hundred phrases, which answer the preceding twenty questions on the practices of the ten abidings. Therein, it is roughly divided into four: first, sixty phrases separately explain the meaning of the initial stage of the ten understandings, the abiding of initial resolve; second, from the "ten kinds of pāramitās" onward, sixty phrases explain the practices of internal virtues accomplished in the remaining nine abidings; third, from the "ten kinds of expounding the Dharma" onward, thirty phrases explain the practices of external transformation that gather in sentient beings throughout the stages of abiding; fourth, from the "ten kinds of superior phenomena" onward, fifty phrases explain unobstructed, extraordinary practices. In the first \[part\], when one newly attains the stage of abiding, the great mind is the foundation; therefore, generating the mind of Samantabhadra is explained first. Therein, the first three are the mind that rescues sentient beings below; the next three are the mind that seeks the Buddha-fruition above; the last four are the mind of revulsion toward the conditioned. Endowed with these three minds, it is called the great bodhicitta. Another explanation: the first six protect against the mind of the Hīnayāna—the first three protect against a narrow mind, and the next three protect against a small mind; the remaining four protect against the mind of afflictions. Therefore, being distinct from ordinary beings and the Hīnayāna, it is called bodhicitta. Furthermore, these ten minds are each a single practice and do not subsume one another, in order to reveal inexhaustibility. Each is first designated and then explained, as may be understood. Second, the "ten kinds of Samantabhadra's vow-practices": based on the aforementioned great mind, one gives rise to extensive vows and practices; hence they are explained next. Therein, the first nine are extensive in causal practices, and the last one is extensive in accomplishing fruition, because Samantabhadra applies to both cause and fruition. Among the former, the first two are extensive in one's own practice, the next one is extensive in benefiting sentient beings, and the rest are extensive throughout both practices. Because all extensively establish vows of great boundlessness, they are collectively called Samantabhadra's vows; practices accomplished on the basis of vows are called vow-practices. Third, the "ten kinds of great compassion": within the aforementioned practices of Samantabhadra, great compassion is distinguished separately; because it is profound and essential, it is explained next. Therefore, the treatise says, "The bodhisattva takes great compassion as the root"; hence it is separately revealed. Applying this compassionate mind, one contemplates sentient beings without even temporary interruption; hence it is called "constant contemplation." Therein: 1. Oppressed by suffering without refuge; 2. Even if they wish to seek reliance, they invertedly seek heterodox paths; 3. Even if they wish to turn toward the correct, they are destitute without past roots of goodness; 4. Even if they have minor goodness, they delight in clinging to saṃsāra and cannot be awakened; 5. Even if they wish to seek awakening, they only practice non-virtue invertedly; 6. Even if they cultivate goodness, they cannot abandon desire; 7. Even if they seek abandonment of desire, they fall back into transmigration; 8. Sickened from long ago by beginningless ignorance; 9. Not desiring the causes of buddhahood; 10. Losing the qualities of the Buddha-fruition. Another explanation: of these ten, the first two concern inverted sentient beings: (1) having no truth, and (2) pursuing falsehood. The next four concern sentient beings who desire to seek: (1) lacking the cause of departure, (2) lacking the fruit of departure, (3) having the causes of bondage in full, and (4) dwelling in the fruit of bondage. The next two concern sentient beings who have seeking: (1) deep, and (2) distant. The last two concern sentient beings seeking pure conduct: (1) seeking through a different path, and (2) seeking a different liberation. The bodhisattva focuses on these to give rise to the mind of great compassion, resolved to rescue them. Fourth, the "ten kinds of causes and conditions for generating the mind": the arising of compassionate vows and practices must rely on causes; hence they are explained next. Furthermore, previously the essence of the mind generated was explained; now the causes for generating the mind are elucidated. Alternatively, there are four conditions for generating the mind, as in the Yogācārabhūmi, Bodhisattvabhūmi, and so forth. Or seven conditions, as in the Tathāgatamudrā Sūtra, Awakening of Faith, and so forth—all as stated before. Here, ten conditions are displayed to clarify inexhaustibility. Therein, the first five take sentient beings below as conditions; the latter five take the Buddha-fruition above as conditions. The treatise says, "The bodhisattva takes the bodhisattva \[sentient being\] as the objective realm of focus"—this is what it means. Among the first five, the first is general, and the latter four are specific. Among the specific, the first two remove suffering and bestow joy; the latter two remove ignorance and bestow wisdom. Among the latter five, the first is also general, and the latter four are specific. Among the specific, the first two follow the teaching and see marks; the latter two follow the meaning and manifest virtues. The remaining meanings may be understood. Fifth, the "ten kinds of drawing near to good spiritual friends": having already generated the mind, in principle one should draw near to good spiritual friends, become complete in bodhicitta, and attain its growth; hence they are explained next. Another explanation: these fifty practices above are all simultaneous, yet their explanation has a sequence, because it is only by relying on good friends that one can generate the mind and so forth. Therein are five \[aspects\]: 1. Stating the intention; 2. Interrogation; 3. General explanation; 4. Specific distinction; 5. Concluding enumeration. In the specific ten: 1. Bodily action running errands; 2. Speech obeying teachings and instructions; 3. Mind not contrary or estranged; 4. Body and mind both rejoicing, also celebrating seeing the good friend; 5. Sentiment without divergent seeking; 6. Anticipating only the path of transcendence; 7. Sharing their superior practice; 8. Sharing their essential expectations; 9. Revering the master like a Buddha; 10. Achieving fruition together in mutual completion. Furthermore, the first six serve the friend, and the latter four are mutual cultivation. Sixth, the "ten kinds of purities": by relying on the previous generation of the mind, one attains this pure retribution; hence they are explained. This is the proximate fruit of the generation of the mind. Therein, the first six are purity of the three karmas, meaning the first three are purity of essence, and the latter three are purity of function; next, from "retinue" onward, two explain the purity of companions and host; the last two explain the purity of vows and practices. All may be understood accordingly. The specific explanation of the stage of the first abiding is concluded above. > — English (machine translation) (machine translation) - [Previous: 17.20](https://indike.org/pramana/in.bauddha.taisho.1733.17.20) - [Next: 17.22](https://indike.org/pramana/in.bauddha.taisho.1733.17.22) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1733.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.17.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.17.21](https://indike.org/pramana/in.bauddha.taisho.1733.17.21) · Pramāṇa