華嚴經探玄記 17.29

17.29

就初中分三：初二十明身業行、二次四十明口業行、後六十顯意業行。就初中，先依身起業，一遍一切處、二趣一切機、三同一切生、四遊一切剎、五詣一切佛、六擎一切土、七碎一切山、八現一切事、九覆一切生、十現一切佛。皆是身之作用，同名身業。二有十種身者，准前問應名淨身業，下口業中亦同此。又此是行法為身，故不同前。於中，初二六度四攝、次二慈悲、次二福智、次三體用、後一成果。第二「有十種口」下四十，明口業。初十明口業體，應名語業，以口是身分攝故。於中，一離惡口；二離兩舌；次二離妄語，一麁、二細；餘六離綺言。此並約遮釋。若約表，十種各顯一德，如文可知。二有十種清淨業莊嚴菩薩口業者，顯語業淨因以嚴其語故云也。於中，初二攝法行、次二離過行、次二攝善行、次二法施行、後二聞法行。由此十行使語業嚴淨也。三得十守護者，由發言誠諦，幽靈懸鑒，故加守護。於八部之外，加梵王眾及佛法王為十，可知。四成十大事者，由內因誠實、外緣加護，致令語力廣大，成其所作故也。一能斷疑、二能普至、三動其根、四入其性、五拔其使、六除其習、七生淨信、八起深樂、九令證理、十得大果。第三「有十種心」下六十門，明意業。於中，初十明意業體、後五十顯意業用。就前中，一廣心、二深心、三勝心、四淨心、五利心、六堅心、七無染心、八希有心、九智慧心、十無邊心，此並是意樂之心也。二有十發心者，心體既滿，理宜發起勝用故也。於中，初六明利他心、次二自利心、後二勝分中利他。又釋：初一總、餘九別，並是利他心可知。三有十種滿心者，前既發心修成，所作遍滿法界故云也。於中，一悲心廣；二智契深；三解脫用，謂是九世即一念，名為解脫；四滿八相；五遍知器；六了真諦；七解俗網；八滿無生；九達心界；十現等覺。四有十根者，由前心滿，堪為法器能出生，故名根也。一信根；二樂根，謂信增為樂；三精進根，故不退也；四定根，住位；五慧根；六悲根；七堅智；八明慧；九為法身器；十作報身根。五有十種直心者，以生後體立正向所作，故云直也。於中，初二直，背下；次二直，順上；五於違不動；六於順無染；七隨法能持；八悲不擇處；九入深義；十習廣教。第六有十深心者，由前正向，令信樂慇至，故曰深心。於中，初二深離障；次二正入法，一行、二解；五知法無礙；六入異方便；七成辨所作；八定深；九願深；十悲深。上來初地行相竟。

Regarding the first part, it is divided into three: first, twenty [passages] explain physical actions; second, forty explain vocal actions; third, sixty reveal mental actions. Regarding the first part, first, initiating actions based on the body: 1. pervading all places; 2. approaching all capacities; 3. identifying with all sentient beings; 4. traveling to all lands; 5. going to all Buddhas; 6. upholding all lands; 7. crushing all mountains; 8. manifesting all matters; 9. sheltering all sentient beings; 10. manifesting all Buddhas. These are all the functioning of the body, collectively called physical karma. Second, as for the "ten kinds of bodies," according to the preceding question this should be named "purifying physical actions," and below under vocal karma it is also like this. Furthermore, because these take the practiced Dharma as the body, they differ from the preceding. Among them, the first two are the six pāramitās and the four means of embracing; the next two are benevolence and compassion; the next two are merit and wisdom; the next three are essence and function; the last one is the resulting fruit. Second, from "there are ten kinds of mouths" onwards, forty [passages] explain vocal actions. The first ten explain the essence of vocal karma; it should be named verbal karma, because the mouth is included as a bodily part. Among them, 1. leaving behind harsh speech; 2. leaving behind divisive speech; the next two are leaving behind false speech: the first coarse, the second subtle; the remaining six are leaving behind frivolous talk. These are all explained in terms of prohibition. If considered in terms of positive expression, each of the ten reveals one virtue, as can be known from the text. Second, regarding "there are ten kinds of pure actions adorning the bodhisattva's mouth actions," this is said because it reveals the pure causes of verbal karma to adorn their speech. Among them, the first two are actions of grasping the Dharma; the next two are actions of avoiding faults; the next two are actions of gathering good; the next two are actions of Dharma practice; the last two are actions of hearing the Dharma. Through these ten practices, verbal karma is adorned and purified. Third, regarding "attaining ten protections," because the spoken words are truthful and sincere, the unseen spirits observe from afar and thus bestow protection. Adding the assembly of Brahmā kings and the Buddha, the King of the Dharma, to the eight classes makes ten, as is knowable. Fourth, regarding "accomplishing ten great matters," because the internal cause is sincere and the external conditions provide protective support, the power of speech is made vast, accomplishing what is undertaken. 1. Able to sever doubt; 2. able to reach everywhere; 3. stirring their faculties; 4. entering their nature; 5. uprooting their underlying afflictions; 6. removing their habituations; 7. generating pure faith; 8. giving rise to deep joy; 9. causing realization of the principle; 10. attaining the great fruit. Third, from "there are ten kinds of minds" onwards, sixty gates explain mental karma. Among them, the first ten explain the essence of mental karma, and the subsequent fifty reveal the function of mental karma. Regarding the former: 1. the vast mind; 2. the profound mind; 3. the superior mind; 4. the pure mind; 5. the keen mind; 6. the firm mind; 7. the undefiled mind; 8. the rare mind; 9. the mind of wisdom; 10. the boundless mind. These are all minds of aspiration and joy. Second, regarding "there are ten aspirations," once the essence of the mind is fulfilled, it is in accord with principle to give rise to superior functions; hence this is said. Among them, the first six explain the mind benefiting others; the next two, the mind benefiting oneself; the last two, benefiting others within the superior division. Another explanation: the first is general and the remaining nine are specific, and all can be understood as the mind benefiting others. Third, regarding "there are ten kinds of full minds," since the aspiration was previously aroused and cultivation completed, what is undertaken fills the entire dharmadhātu; hence this is said. Among them: 1. the mind of compassion is vast; 2. wisdom tallies deeply; 3. the function of liberation, meaning that the nine times are a single moment, is called liberation; 4. fulfilling the eight aspects; 5. completely knowing the vessels; 6. understanding ultimate truth; 7. comprehending the net of conventionalities; 8. fulfilling the unarisen; 9. penetrating the realm of mind; 10. manifesting equal awakening. Fourth, regarding "there are ten faculties," because the preceding mind is fulfilled, one is capable of serving as a Dharma vessel able to generate [virtues], hence they are called "faculties": 1. the faculty of faith; 2. the faculty of joy, meaning faith increased becomes joy; 3. the faculty of vigor, hence non-retrogression; 4. the faculty of concentration, dwelling in the stage; 5. the faculty of wisdom; 6. the faculty of compassion; 7. firm wisdom; 8. luminous wisdom; 9. serving as a vessel for the dharmakāya; 10. acting as the root for the saṃbhogakāya. Fifth, regarding "there are ten kinds of upright minds," because generating what follows establishes the essence and directly faces what is to be done, it is called "upright." Among them, the first two upright minds turn away from what is below; the next two upright minds accord with what is above; 5. unmoving amidst adversity; 6. undefiled amidst favor; 7. able to uphold in accordance with the Dharma; 8. compassion without choosing places; 9. entering profound meanings; 10. practicing the vast teachings. Sixth, regarding "there are ten profound minds," because of the preceding direct orientation, faith and joy are made earnest and intense, hence called "profound mind." Among them, the first two deeply leave behind obstructions; the next two directly enter the Dharma, one through practice and the second through understanding; 5. knowing phenomena without obstruction; 6. entering extraordinary upāyas; 7. accomplishing what is undertaken; 8. deep concentration; 9. deep vows; 10. deep compassion. Thus far, the characteristics of the practices of the first bhūmi are concluded.