華嚴經探玄記 17.25.4

17.25.4

又釋：初三約心淨，一深心、二信心、三解心； 次一約境淨； 次五約行淨； 後一約果淨。 四有十種智印者，以離垢障，令德堅固揩定不動，故次明也。 於中，一於安受苦境。 忍智不動，故明印也。 變易苦者，是壞苦也。 二於他不饒益，忍行決定。 三於深佛法信忍決定，即法思忍也。 四決定成佛當度眾生。 五決定解教等諸佛故。 六大欲決定，有十一句，初善欲是總、餘十是別。 七決定不惜身命求佛果。 八於善根未熟眾生令生長。 九已熟眾生令入法。 十因圓果滿。 五有十種智慧光明者，既行能決定，遂令照用無礙故也。 於中皆先明所照、後顯能照。 初二求果見佛、次二見機授法、次二依友示佛、次二攝生說法、次二佛持行滿。 下第四「有十種不可稱量」下四十句，明德重高深行。 於中，初十明尊重行、次十勇修行、次十高勝行、後十深廣行。 初十中明行用難測，凡小莫闚故云也。 於中，一住真不證難。 二成善不取難。 三解理不疑事難。 四長劫無怠難。 五得滅不住難。 又釋：四不厭生死、五不住涅槃。 六無劫說劫難。 七非行起行難。 八解了唯心難。 三界，是處識。 三世，是數識也。 心無邊者，通攝餘一切法也。 九悲廣無限難。 十得果不受難。 由此難測，故過凡小，言不能稱、智不能量故云也。 二有十種發無懈怠心者，既行用超過，遂令勇猛無間故也。 於中，初三破邪授正、次二滿行攝生、次二成果調物、次一多剎現佛、次一一切廣施、後一一念頓解。 於中有五，初舉所解之法，有九門； 二「如是等」下對辨能解之相； 三「於一切」下略明解不顛倒； 四「無二智」下廣顯無倒解相； 五「法界等」下辨無倒智業用。 三有十種須彌山王正直心者，正以勇猛中成大心決定，正向菩提不可傾動故云也。 於中，初一修能證智決定。 二觀所證理決定。 三決定令此福慧趣入所證無垢白淨真如。 四決定成熟求法之行。 離盜法者，謂從他聞法，言我自解，不稱讚師，准《觀佛三昧經》墮地獄如箭射也。 起一切施心者，欲擬法施於一切眾生故也。 五大忍度生行如如捨者，觀如捨相故。 大忍法者，大智現前故。 六成就超魔境界行，於中四：初成就勝法、二不味此勝、三但求正法、四舉因釋成。 七精進勇修行，《攝論》云「愚修雖小時，怠心疑已久。 佛於無量劫，懃勇謂須臾。 」八不捨惡人行。 九孤子勇修行。 十即空成有行，於中，初無有一法等，正明見理實無。 二「而菩薩」下明不捨悲願。 三舉法釋成，謂即此無所有，出生菩提故。 四「而此菩薩」下明稱理造修，亦不生如是恐怖：若一切空，我有何義求無上道也。 四有十種入深智慧大海等者，前明志山堅聳，今顯智海宏深，故次明也。 謂以如大海之智慧，深悟證入此十種法，成無上菩提故名也，非是入此智慧海中，以別顯中云「入無量眾生界」等，故得知也。 一入眾生界無量、二入世界無量、三入虛空界、四入法界、五入三世佛無邊善根界、六七八入三世諸佛界、九能供多佛、十能求多法。 上來總答第三十行位行相竟。

Another explanation: The first three are in terms of purity of mind: first, the deep mind; second, the mind of faith; third, the mind of understanding. The next one is in terms of purity of the objective sphere. The next five are in terms of purity of practice. The last one is in terms of purity of the fruit. Fourth, "there are ten kinds of seals of wisdom": because by leaving behind defiled hindrances, they make virtue firm, settled, and immovable, they are explained next. Therein: 1. In the objective sphere of patiently enduring suffering, patience and wisdom are immovable, hence it is explained as a seal. Suffering of change is suffering due to decay. 2. Towards others who are not beneficial, the practice of patience is definitive. 3. Towards the profound Buddha-dharma, faith and patience are definitive; that is, the patience of reflection on phenomena. 4. One definitively attains buddhahood to deliver sentient beings. 5. One definitively understands the teachings to equal all buddhas. 6. Great aspiration is definitive; there are eleven phrases: the first, wholesome aspiration, is general, and the remaining ten are particular. 7. One definitively does not begrudge body or life in seeking the fruit of buddhahood. 8. Towards sentient beings whose roots of goodness are not yet mature, one causes them to grow. 9. For sentient beings already mature, one causes them to enter the Dharma. 10. Causes are perfected and the fruit is fulfilled. Fifth, "there are ten kinds of wisdom-lights": since practice can be definitive, it thereupon causes illumination and function to be unhindered. Therein, all first explain what is illuminated and subsequently reveal that which illuminates. The first two: seeking the fruit and seeing the Buddha; the next two: discerning capacities and conferring the Dharma; the next two: relying on spiritual friends and pointing out the Buddha; the next two: gathering sentient beings and preaching the Dharma; the next two: buddhas uphold and practices are fulfilled. Below, fourth, the forty phrases from "there are ten kinds of immeasurables" onward explain the practice of weighty, exalted, and profound virtue. Therein, the first ten explain the practice of reverence; the next ten, the practice of courageous cultivation; the next ten, the practice of lofty supremacy; the last ten, the practice of depth and vastness. In the first ten, it explains that the functions of practice are difficult to fathom, such that ordinary beings and those of the Small Vehicle cannot peek into them, hence they are described in this way. Therein: 1. Abiding in the real without realizing it is difficult. 2. Accomplishing the good without grasping at it is difficult. 3. Understanding the principle without doubting phenomena is difficult. 4. Having no remissness through long kalpas is difficult. 5. Attaining extinction without abiding [in it] is difficult. Another explanation: 4 is not being weary of saṃsāra, and 5 is not abiding in nirvāṇa. 6. Speaking of kalpas where there are no kalpas is difficult. 7. Arising practices where there is no practice is difficult. 8. Comprehending mind-only is difficult. The three realms are consciousness of place; the three times are consciousness of number. That mind is boundless comprehensively gathers all other phenomena. 9. Compassion being vast and limitless is difficult. 10. Attaining the fruit without receiving [it] is difficult. Because they are thus difficult to fathom, they surpass ordinary beings and those of the Small Vehicle; words cannot express them, and wisdom cannot measure them, hence it is so stated. Second, "there are ten kinds of generating a mind without indolence": since the functions of practice surpass [others], they thereupon bring about vigour without interruption. Therein, the first three refute the heterodox and impart the correct; the next two fulfill practice and gather sentient beings; the next two accomplish the fruit and harmonize beings; the next one manifests buddhas in many lands; the next one broadly bestows all things; the last one, in a single thought-moment, suddenly understands. Therein are five [parts]: first, adducing the phenomena understood, there are nine portals; second, from "such as these" onward, comparatively discerning the characteristics of what can understand; third, from "in all" onward, briefly explaining that understanding is not inverted; fourth, from "wisdom without duality" onward, extensively revealing the characteristics of non-inverted understanding; fifth, from "equal to the dharmadhātu" onward, discerning the karmic function of non-inverted wisdom. Third, "there are ten kinds of straightforward minds like Mount Sumeru, King of Mountains": precisely because in vigour one accomplishes definitive resolve of the great mind, directly facing bodhi without being shaken, it is so stated. Therein, the first one: the wisdom capable of realization is definitive. 2. Contemplating the principle to be realized is definitive. 3. It is definitive in causing this merit and wisdom to enter into the realized undefiled, pure tathatā. 4. Definitively maturing the practice of seeking the Dharma. Leaving behind theft of the Dharma refers to hearing the Dharma from another, yet claiming "I understood it myself," without praising the teacher; according to the Guan Fo sanmei jing, one falls into hell as swiftly as a shot arrow. Arousing the mind of giving all things means intending to give the Dharma to all sentient beings. 5. The practice of delivering sentient beings with great patience is like relinquishing tathatā, because one contemplates the characteristic of relinquishing tathatā. The dharma of great patience is because great wisdom manifests before one. 6. The practice of accomplishing the sphere transcending Māra; therein are four: first, accomplishing supreme dharmas; second, not savoring this supremacy; third, only seeking the true Dharma; fourth, adducing the cause to explain and establish it. 7. The practice of courageous cultivation with diligence; the Mahāyānasaṃgraha says: "When the foolish cultivate for even a short time, / in their indolent minds they suspect it has already been long. / For the Buddha through immeasurable kalpas, / diligent courage seems but an instant." 8. The practice of not abandoning evil people. 9. The practice of courageous cultivation like an orphan. 10. The practice of actualizing existence on the basis of emptiness. Therein, first, "there is not a single dharma," etc., directly explains seeing that the principle is truly non-existent. Second, from "and the bodhisattva" onward, it explains not abandoning compassionate vows. Third, adducing phenomena to explain and establish [it], meaning that directly from this non-existence, bodhi is produced. Fourth, from "and this bodhisattva" onward, it explains cultivating in accord with principle, and also not giving rise to such fear as: "If all is empty, what meaning is there for me to seek the unsurpassed path?" Fourth, "there are ten kinds of entering the great ocean of profound wisdom," etc.: previously it explained that the mountain of resolve stands firm and lofty; now it reveals that the ocean of wisdom is vast and profound, hence it is explained next. That is to say, with wisdom like a great ocean, one deeply awakens and enters these ten kinds of dharmas, accomplishing unsurpassed bodhi, hence the name; it is not entering into this ocean of wisdom, because in the particular explanations it says "entering the immeasurable realm of sentient beings," etc., whereby this can be known. 1. Entering the immeasurable realm of sentient beings. 2. Entering the immeasurable realms of worlds. 3. Entering the realm of space. 4. Entering the dharmadhātu. 5. Entering the realm of the boundless roots of goodness of the buddhas of the three times. 6, 7, 8. Entering the realms of all buddhas of the three times. 9. Being able to make offerings to many buddhas. 10. Being able to seek many dharmas. The above overall answers the third [question], concluding the characteristics of practice of the ten practice stages.