華嚴經探玄記 4.86

4.86

第二從「非是無所因」下六頌明略示行相分。於中二：先一總標因緣，釋成發心廣大所以。此中因者，謂如來種姓。緣者，謂習所成性。又《地持》、《瑜伽》因有四種：一種性具足、二佛菩薩善友攝、三起大悲心、四不怖大苦。緣亦四：一見佛神變等、二雖不見佛然得聞法、三雖不聞法見法欲滅、四見無佛法處眾生造惡。又有四力：一自力；二他力；三因力，謂宿習大乘聞熏等；四方便力，謂聞法方能修善等。又四因、四緣及自力、因力，發心決定；他力、方便力，發者不定。又《起信論》、《智印經》有七因緣發心，謂三堅四退，如彼應知。此上約三乘。若依此經，有十種發菩提心因緣，如下文說，此約一乘。又以如來藏內熏為因，所餘為緣。二釋所發心相。此中通論有十義，俱是心心廣大功德因緣之義，故云非是無所因等也。十義心者，一初二句明正直趣理心，論云「直心者，正念真如法故。」二次一頌明深信三寶心；三有一頌遠離四過心，四句各一可知；四一頌大願度生心；五二句明大慈大悲心，謂拔苦與樂故也；六一句嚴淨佛剎心；七一句廣供諸佛心；八一句建立正法心；九一句正求勝果心；十淨修果因心。此上十心，並所緣境無限量，故令心攝亦無限也。故下文云「菩薩不為供一佛故發心，不為供百千世界塵數諸佛故發心，悉欲供養一切佛故，是故無限也。」如供佛，信三寶、離過失、度生嚴土悉皆無限，故廣大也。略示行相分竟。

Second, from "It is not without cause" onward, six verses explain the section briefly indicating the aspects of practice. There are two parts within this: first, one verse generally indicates the causes and conditions, explaining why the arousal of the mind is so vast. Here, "cause" refers to the tathāgata-gotra. "Condition" refers to nature developed through habituation. Furthermore, according to the *Bodhisattvabhūmi* (*Dichi*) and *Yogācārabhūmi*, causes are of four kinds: 1. being endowed with the gotra; 2. being gathered in by buddhas, bodhisattvas, and virtuous friends; 3. generating a mind of great compassion; 4. not fearing great suffering. Conditions are also four: 1. seeing the supernatural transformations of buddhas and so forth; 2. although not seeing a buddha, getting to hear the Dharma; 3. although not hearing the Dharma, seeing that the Dharma is on the verge of extinction; 4. seeing sentient beings committing evil in places without the Buddhadharma. There are also four powers: 1. one's own power; 2. the power of others; 3. the power of the cause, which refers to past habituation in the Mahāyāna through hearing, perfuming, and so forth; 4. the power of skillful means (upāya), which refers to only being able to cultivate the good upon hearing the Dharma, and so forth. Furthermore, with the four causes, four conditions, as well as one's own power and the power of the cause, the arousal of the mind is fixed; with the power of others and the power of skillful means, those who arouse [the mind] are not fixed. Furthermore, the *Awakening of Faith* (*Qixin lun*) and the *Jñānamudrā Sūtra* (*Zhiyin jing*) have seven causes and conditions for arousing the mind, namely three firm and four retrogressive, which should be understood as stated in those texts. The above is according to the three vehicles. If relying on this sūtra, there are ten kinds of causes and conditions for arousing the bodhimind, as explained below; this is according to the One Vehicle. In addition, internal perfuming by the tathāgatagarbha is taken as the cause, and the rest are conditions. Second, explaining the aspects of the mind that is aroused. Universally discussing it here, there are ten meanings, all of which are the meanings of the causes and conditions of the vast merit of every mind; therefore it says, "It is not without cause," and so forth. As for the minds of the ten meanings: 1. The first two lines clarify the mind that directly approaches principle; the treatise says, "As for the straightforward mind, it is because of mindfully recollecting the reality of suchness." 2. Next, one verse clarifies the mind of deep faith in the Triratna. 3. One verse clarifies the mind of leaving far behind four faults; that the four lines each treat one can be known. 4. One verse clarifies the mind of the great vow to deliver sentient beings. 5. Two lines clarify the mind of great benevolence and great compassion, namely because it pulls out suffering and bestows joy. 6. One line clarifies the mind that adorns and purifies buddha-kṣetras. 7. One line clarifies the mind that extensively makes offerings to all buddhas. 8. One line clarifies the mind that establishes the true Dharma. 9. One line clarifies the mind that correctly seeks the supreme fruition. 10. The mind of purely cultivating the cause of the fruition. For these above ten minds, the objects they cognize are all limitless, and thus they cause what the mind takes in to also be limitless. Therefore, the text below says, "The bodhisattva does not arouse the mind for the sake of making offerings to one buddha; does not arouse the mind for the sake of making offerings to as many buddhas as there are dust particles in a hundred thousand worlds; because he wishes to make offerings to all buddhas entirely, it is limitless." Just like making offerings to buddhas, having faith in the Triratna, abandoning faults, delivering sentient beings, and adorning lands are all limitless, and hence they are vast. The section briefly indicating the aspects of practice is concluded.