華嚴經探玄記 4.87

4.87

第三深心，「淨信不可壞」下有九頌，明略示勝能分。於中，初二明信能成發心，以是行本故；後七明信能成餘德，以行所成故。前中，初一約三寶境成不壞信，方能發心；二約三佛性境，初句約信自性住佛性、次句引出佛性、次句至得果佛性。又釋：初句信佛及教法、次句信僧及行法、次句正向信果，下因此深信成就方能發心。又此中信不可壞者，信滿心得不退，故云不壞。依此信發心，故知此心已入住。然約能入方便，故屬信終。下明成德中，非直成前入十住初發心之位，亦更通成已後位中所有行位，是故此中略辨所成二十功德。一能生福智，謂覺道之元、福德之母；二能斷疑示道；三能離垢心堅，謂除慢釋離垢，敬本釋心堅。上三各二句，如次應知。四信體具德故如寶藏；五納法成行故如淨手；六能捨染離著；七能解深玄。上四各一句應知。八轉進成果，兩句可知；九能令善根明利；十力用無壞；十一能滅惡業；十二能得大果；十三入法無礙；十四離八難報障；十五能越魔境；十六巧示脫因；十七為大果堅因，謂佛地一切諸功德法，莫不皆以不壞之信為彼因種；十八生覺樹果；十九長種智門；二十示妙覺果。上初八自分行、後十二為勝進德。此等功德並是已後諸位乃至佛地所成之德，俱在信中之所成就也。下一頌，結歎顯勝。是故者，是前信能成彼二十勝功德故。所說次第所修行中，是故信樂最勝難得也。後半喻況：一信體希有喻、二能出眾德喻。

Third, the profound mind: from "Pure faith cannot be destroyed" onward, there are nine verses explaining the section briefly showing supreme capacity. Within this, the first two clarify that faith can accomplish the arousal of the mind, because it is the root of practice; the latter seven clarify that faith can accomplish the remaining virtues, because they are accomplished by practice. In the former, the first [verse] is based on the realm of the Triratna to accomplish indestructible faith, after which one is only then able to arouse the mind. The second is based on the realm of the three buddha-natures: the first line is based on faith in the self-nature dwelling buddha-nature (prakṛtistha-gotra); the next line, the brought-forth buddha-nature (samudānīta-gotra); the next line, the attained-fruition buddha-nature. Another explanation: the first line is faith in the Buddha and the teaching Dharma; the next line is faith in the Saṅgha and the practice Dharma; the next line is directly heading toward the fruition of faith; below, because this deep faith is accomplished, one is only then able to arouse the mind. Furthermore, as for faith being "indestructible" here: when faith is perfected, the mind attains non-retrogression, hence it is said to be "indestructible." Because one arouses the mind based on this faith, we know that this mind has already entered the [first] abode. Yet, in terms of the skillful means that can enter, it belongs to the culmination of faith. Below, in explaining the accomplishment of virtues, it not only accomplishes the previous stage of entering the first arousal of the mind among the ten abodes, but also universally accomplishes all the stages of practice in the subsequent stages; therefore, here it briefly distinguishes twenty virtues accomplished. 1. Able to give rise to merit and wisdom, namely the source of the way of awakening and the mother of blessed merit. 2. Able to sever doubt and reveal the path. 3. Able to abandon defilement and make the mind firm, where removing arrogance explains abandoning defilement, and venerating the root explains making the mind firm. The above three each have two lines, as should be understood in sequence. 4. Because the essence of faith is endowed with virtues, it is like a jewel treasury. 5. Because it receives the Dharma to accomplish practice, it is like pure hands. 6. Able to renounce defilement and abandon attachment. 7. Able to understand the profound and mysterious. That the above four each have one line should be understood. 8. Progressively advancing to accomplish the fruition, which can be understood from the two lines. 9. Able to make wholesome roots clear and sharp. 10. Its power and function are indestructible. 11. Able to eradicate evil karma. 12. Able to attain the great fruition. 13. Entering the Dharma without obstruction. 14. Free from the retributive obstructions of the eight difficulties. 15. Able to transcend the realms of Māra. 16. Skillfully revealing the causes of liberation. 17. Being the firm cause for the great fruition, meaning that of all the dharmas of virtue in the Buddha-bhūmi, none does not take indestructible faith as its causal seed. 18. Giving rise to the fruit of the tree of awakening. 19. Growing the gate of the knowledge of all aspects (sarvākārajñatā). 20. Revealing the fruit of marvelous awakening. The first eight above are practices of one's own level; the latter twelve are virtues of superior progress. These virtues are all virtues accomplished in the subsequent stages up to the Buddha-bhūmi; they are all accomplished within faith. The next verse concludes with praise to demonstrate superiority. "For this reason" means that it is because the aforesaid faith can accomplish those twenty supreme virtues. Among the practices cultivated in the stages explained, therefore, joyful faith is most supreme and difficult to obtain. The second half gives metaphors: 1. the metaphor of the rarity of the essence of faith; 2. the metaphor of being able to produce manifold virtues.