大方廣佛華嚴經疏 14.6

14.6

第四釋文。此下至〈菩薩住處〉明生解之因，配十句問。如前問中依文次第且分為六：初此下三品明未信令信、二第三會已信令解、三第四會已解令行、四第五會已行令起願、五第六會已起願令證入、六〈十定品〉至〈住處品〉已證入令等佛。今初三品即為三別：此品明正解理觀、次品明隨緣願行、〈賢首品〉明德用該收。就初分二：先問答顯理、後示相結通。前中以十菩薩各主一門顯十甚深，即為十段：一緣起甚深、二教化甚深、三業果甚深、四說法甚深、五福田甚深、六正教甚深、七正行甚深、八正助甚深、九一道甚深、十佛境甚深。此十甚深次第云何？緣起深理總該諸法觀解之要，故首明之。眾生迷此，故須教化。違化順化，有善惡業。欲知此業，由說法成。然說法成善，唯佛福田。既說順田，須持聖教。教在勤行。行須正道助道。助必有正，殊塗同歸。得一道者當趣佛境。故為此次。又此十種亦可配於十信，但不次耳。文殊佛境即當信心，文殊主信故。佛境即所信，故約發心次第信居其初，約所信終極最居其後。亦明十心，不必次故。勤首即進心，財首為念心，明四念故。覺首定心，能觀心性為上定故。智首則慧心，慧為上首兼己莊嚴故有十度。法首即不退心，如說修行得不退故。寶首即戒心，三聚無缺如寶珠故，業果甚深戒所招故。德首即護法心，說法甚深是所護故。目首即願心，福田等一由願異故，目能將身如願導行故。賢首即迴向心，以歸一道即迴向真如，一身一智等即是佛果。文云「如本趣菩提，所有迴向心」等。以是圓融十法故，各兼多義。又亦攝十信之十德，恐繁不敘，且為十甚深解。然有二義：一約行、二約法。言約行者，文殊發問、九菩薩答，明妙慧通於眾行；九菩薩問、文殊為答，明眾行成於妙慧。言約法者，初九顯差別義、後一顯差別同歸佛境。此二不二，成信中之觀解。

Fourth, explaining the text. From here down to the 'Dwelling Places of Bodhisattvas' clarifies the causes that generate understanding, matching the ten-line inquiry. As in the preceding inquiry, according to the sequence of the text, it is provisionally divided into six: 1. the three chapters from here below clarify causing those who have not yet believed to believe; 2. the third assembly clarifies causing those who already believe to understand; 3. the fourth assembly clarifies causing those who already understand to practice; 4. the fifth assembly clarifies causing those who have already practiced to generate vows; 5. the sixth assembly clarifies causing those who have already generated vows to realize and enter; 6. from the 'Ten Samādhis Chapter' to the 'Dwelling Places Chapter' clarifies causing those who have already realized and entered to equal the Buddha. Now, the initial three chapters constitute three distinct parts: this chapter clarifies the contemplative insight into true understanding; the next chapter clarifies vows and practices following conditions; the 'Bhadramukha Chapter' clarifies virtues and functions encompassing all. In the first [chapter], there are two parts: first, questions and answers reveal the noumenon; later, the marks are indicated and general connection is made. Within the first, the ten bodhisattvas each preside over one gate to reveal the ten profundities, making ten sections: 1. the profundity of pratītyasamutpāda; 2. the profundity of teaching and transforming; 3. the profundity of karma and fruition; 4. the profundity of expounding the Dharma; 5. the profundity of the field of merit; 6. the profundity of the correct teaching; 7. the profundity of correct practice; 8. the profundity of principal and auxiliary; 9. the profundity of the single path; 10. the profundity of the Buddha's realm. What is the sequence of these ten profundities? The profound principle of pratītyasamutpāda generally encompasses the essentials of contemplative understanding for all phenomena, so it is clarified first. Sentient beings are deluded about this, so teaching and transformation are required. Defying or according with transformation, there are wholesome and unwholesome karmas. Wishing to know this karma, it is accomplished through the exposition of the Dharma. Yet expounding the Dharma to accomplish goodness is solely the Buddha's field of merit. Since the exposition accords with the field, one must uphold the sacred teaching. The teaching lies in diligent practice. Practice requires the correct path and the auxiliary path. The auxiliary must have the correct, different paths arriving at the same destination. Those who attain the single path will advance toward the Buddha's realm. Hence this is the sequence. Furthermore, these ten kinds can also be matched to the ten faiths, though not strictly in sequence. Mañjuśrī's Buddha realm corresponds to the mind of faith, as Mañjuśrī presides over faith. The Buddha realm is the object of faith; thus, in terms of the sequence of generating the aspiration, faith stands at the beginning, but in terms of the ultimate object of faith, it stands at the very end. This also clarifies that the ten minds do not necessarily follow a rigid sequence. Guṇaprabha (Qianshou) is the mind of vigor; Dhanaprabha (Caishou) is the mind of mindfulness, as it clarifies the four applications of mindfulness. Buddhaprabha (Jueshou) is the mind of concentration, because contemplating the nature of the mind is supreme concentration. Jñānaprabha (Zhishou) is the mind of wisdom; wisdom is the foremost and is concurrently adorned by oneself, hence there are ten perfections. Dharmaprabha (Fashou) is the mind of non-retrogression, because practicing as taught attains non-retrogression. Ratnaprabha (Baoshou) is the mind of precepts, because the three aggregates [of precepts] are without flaw like a precious gem, and the profundity of karma and fruition is brought about by precepts. Puṇyaprabha (Deshou) is the mind of protecting the Dharma, because the profound exposition of the Dharma is what is protected. Netraprabha (Mushou) is the mind of vows, because the sameness of the field of merit differs according to vows, and the eyes can guide the body just as vows guide practice. Bhadramukha (Xianshou) is the mind of pariṇāmanā, because returning to the single path is dedication to tathatā, and one body and one wisdom are the Buddha fruition. The text says: 'Like initially advancing toward bodhi, all minds of dedication,' and so forth. Because these are the ten interpenetrating phenomena, each encompasses multiple meanings. Furthermore, they also subsume the ten virtues of the ten faiths; fearing verbosity, they are not detailed here, but provisionally explained as the ten profundities. Yet there are two meanings: 1. in terms of practice; 2. in terms of phenomena. As for 'in terms of practice': Mañjuśrī raises the inquiries and the nine bodhisattvas answer, clarifying that wondrous wisdom permeates all practices; the nine bodhisattvas inquire and Mañjuśrī answers, clarifying that all practices are completed by wondrous wisdom. As for 'in terms of phenomena': the first nine reveal distinct meanings, and the final one reveals that the distinctions together return to the Buddha's realm. These two are non-dual, constituting the contemplative understanding within faith.