華嚴經探玄記 5.46

5.46

五住中初自分內，初一總、餘九別。前第二住發起此心，此住舉善根，顯所為漸熟故別也。九中，一令修善行；二令得樂果；三不令著樂；四令修出道；五令所生處離八難等，又令離惑業等難；六畢欲令出分段變易等苦；七示以正法，令滅不信及疑故喜；八授以三學控御造修；九令得學果，又七智八定。十斷果勝進學中，一由無對治故生死無邊；二此約去來故為二句；三約現在苦；四約十方、又約體性、又約根欲；五約下二界；六約無色界、又約類多；七約所執性；八九約依他性，謂初句依緣、後句無實，又初無性、後似有；十約圓成實中空如來藏辨。又七約無相、八約無生、九約無性、十總結三無性。下釋中無染著，有二義：一既以善根救攝眾生，以學知眾生無邊等故，不著限分等心即是廣常二心也；二學知空等故不執著，實是不顛倒心也。由此所學，令前慈等方得順理行增，故須學也。

In the fifth abode, within the initial [section of] one's own level, the first is general and the remaining nine are specific. The previous second abode gave rise to this mind, while this abode presents roots of goodness, showing that what is done is gradually maturing, hence they differ. Among the nine: (1) causing them to cultivate wholesome practices; (2) causing them to attain joyful fruits; (3) causing them not to attach to pleasure; (4) causing them to cultivate the path of transcendence; (5) causing the places of their birth to be free from the eight difficulties and the like, and also causing them to be free from difficulties of affliction and karma, and the like; (6) desiring completely that they transcend the sufferings of portioned and transformative [birth and death]; (7) showing them the correct Dharma, causing them to extinguish disbelief and doubt, and thus rejoice; (8) bestowing upon them the three trainings to harness their cultivation; (9) causing them to attain the fruits of learning, as well as the seven wisdoms and eight dhyānas. In the ten [practices of] learning for superior advancement of abandoning fruits: (1) due to the absence of antidotes, birth and death is boundless; (2) this refers to past and future, hence it forms two lines; (3) refers to present suffering; (4) refers to the ten directions, and also refers to essential nature, and also refers to faculties and desires; (5) refers to the lower two realms; (6) refers to the formless realm, and also refers to the multiplicity of kinds; (7) refers to the imagined nature (parikalpita-svabhāva); (8) and (9) refer to the dependent nature (paratantra-svabhāva), meaning the first line refers to reliance on conditions and the latter line refers to unreality, and also the former is non-nature and the latter is apparent existence; (10) refers to analysis according to the empty tathāgatagarbha within the consummate nature (pariniṣpanna-svabhāva). Furthermore, (7) refers to signlessness, (8) refers to non-arising, (9) refers to non-nature, and (10) generally concludes the three non-natures. In the explanation below, non-defilement and non-attachment has two meanings: first, having used roots of goodness to rescue and gather in sentient beings, because one learns to know that sentient beings are boundless and the like, a mind not attached to limits and divisions is precisely the broad and constant mind; second, learning to know emptiness and the like, one does not cling, which is truly the non-inverted mind. Due to what is learned in this way, the previous loving-kindness and the rest can accord with principle and their practice can increase; therefore one must learn them.