大方廣佛華嚴經疏 18.6

18.6

今初，發心住。先徵可知。釋自分中二：先明發心之緣、後正明緣境發心。今初。文列十緣，義含四因，謂信、悲、智及種性也。見佛世尊是初總相；「發菩提」下結前生後；中間十句別顯不同：一形貌容儀、二顯色大相、三具隨好故人所樂見，上三觀外相也。四時乃一出、出便利益故為難遇，此通內外；五十力無畏降魔制外，此明內德；六神變難思，即神足輪，此唯外用。於上六中隨見一事，發生淨信欣心上求，此若可修我定當取。七聞授記，含於二義：一聞授記作佛希預其數、二聞記當事希得此知，皆記心輪；八聽教誡，知惡可斷、善可進修，即教誡輪。上皆信智為因。九見受苦起悲心，未必聞教，以種性內具法爾慈恕，即悲因也。十聞廣大法，謂佛功德，義兼法滅或傳或護。因通悲智種性之因，義通前十。此之十緣，與〈賢首品〉所引《瑜伽》四緣但開合之異耳，謂前六見佛緣、次二聞法緣、次一見生受苦緣、後即見法滅也。後結前生後者，唯證菩提方成前事，結前也；求一切智，生後，緣難得法而發心也。第二「此菩薩」下正明緣境發心。前言求一切智，十種智力即一切智。文有標徵、列名、結數，而義見初品。大同初地，為得十力故等。又此十力於一實智而開為十，化生事足義含悲智，故略舉之，非不緣佛餘之功德。第二勝進，文分為三：初總標、次徵列、後徵釋。今初，謂欲求勝位，應自勸勵亦勸他學。列中有十，不出悲智。供佛為總，通財及法；下九為別，行下九事真供養故。一樂住生死，大悲為首故，智了其空無所懼故；二住為主道除惡；三即能導理教之法；四示果令欣，即教之所至；五學佛德行以為能至；六成德依緣故生佛前；七寂前上求下化之紛動；八寂必遠離生死輪迴；九不失悲故常為物依，亦是總結前義，諸所施為皆為眾生大悲增上故。問：八遠離生死，初令樂住，此云何通？略有三意：一勸物遠離，自處無厭；二要自無縛方能攝物；三即智之悲故樂住生死，即悲之智遠離輪迴。故《瑜伽》云「菩薩厭離生死過於二乘百千萬倍，非不厭也。」斯則不斷生死而入涅槃，不動真際常隨流轉，成不住道。又初既樂住生死，六復云何生諸佛前？亦有三義：一為誘物故、二求攝物之方故、三悲智無礙故。又十藏約實智契捨，聞諸佛土不願往生；此約權不壞事，故生諸佛土。三「何以」下徵釋。何須學此？令得通別二種益故。別謂增勝廣大，此之別益皆希後位。準下頌文，亦令不退轉故。「有所聞」下諸位通益，以解從內法，故不由他。他有三種：一他人、二者心外、三者性外。自解亦三：一者熏習成性故能自解；二了唯心；三了唯性故，下云「知一切法即心自性」。若爾，云何復言有所聞耶？謂汎爾聞故，或自披尋。聞乃約法，開悟約義，必不假人委曲指授，故不由他；究竟則是佛無師智。下諸位中並同此釋。有云：從自種生云不由他，但是初意，何足可尚？又引下文「雖知諸法悟不由師，然求善知識無有厭足。」亦非此意，彼據雙行、此約自悟故。

First is the station of initial aspiration. The initial query is clear. In explaining its own stage (svabhāva-bhūmi), there are two parts: first, clarifying the conditions for generating the aspiration; second, properly clarifying the generation of the aspiration in relation to the objective realm. Now, as for the first: the text lists ten conditions, whose meaning contains four causes: namely faith, compassion, wisdom, and the spiritual lineage (gotra). Seeing the Buddha, the Bhagavat, is the initial general mark; from "arouses the [mind of] bodhi" downward concludes the preceding and introduces the succeeding; the ten clauses in between distinctively reveal different [conditions]: first, physical appearance and deportment; second, the conspicuous colors of the major marks; third, being pleasing for people to behold because of being endowed with the minor marks—the above three contemplate external marks. Fourth, appearing only once in a great while, and upon appearing bringing benefits, hence difficult to encounter—this pertains to both internal and external; fifth, the ten powers and fearlessnesses subduing Māra and curbing outsiders—this clarifies internal virtues; sixth, inconceivable divine transformations, which is the miracle of psychic power (ṛddhiprātihārya)—this is solely external function. Upon seeing any single event among the six above, pure faith is generated, and with a rejoicing heart one seeks above, thinking: "If this can be cultivated, I will certainly attain it." Seventh, hearing the bestowal of a prediction (vyākaraṇa), contains two meanings: 1. Hearing a prediction to become a Buddha and aspiring to join their ranks; 2. Hearing a prediction of future events and aspiring to attain this knowledge—both are the miracle of mind-reading (ādeśanāprātihārya); eighth, listening to admonitions, knowing that evil can be eliminated and goodness can be advanced and cultivated, which is the miracle of instruction (anuśāsanīprātihārya). The above all take faith and wisdom as their cause. Ninth, seeing [beings] undergo suffering and giving rise to compassion, without necessarily hearing the teaching, because intrinsic to the spiritual lineage is naturally endowed kindness and forbearance—this is the cause of compassion. Tenth, hearing the vast Dharma, which means the Buddha's virtues, and its sense also encompasses the decline of the Dharma, whether transmitting it or protecting it. The cause extends to the causes of compassion, wisdom, and the spiritual lineage, and its sense extends to the previous ten. These ten conditions differ only in expansion and contraction from the four conditions of the Yogācārabhūmi cited in the chapter "Foremost in Goodness"; namely, the first six are the condition of seeing the Buddha, the next two are the condition of hearing the Dharma, the next one is the condition of seeing sentient beings undergo suffering, and the last is seeing the decline of the Dharma. As for "concludes the preceding and introduces the succeeding": only by realizing bodhi can the preceding matters be fulfilled, which concludes the preceding; seeking all-knowledge introduces the succeeding, generating the aspiration by taking as conditions dharmas that are difficult to obtain. Second, from "this bodhisattva" downward properly clarifies generating the aspiration in relation to the objective realm. It was said before that one seeks all-knowledge; the ten powers of wisdom are precisely all-knowledge. The text has the indication and query, the listing of names, and the concluding count, and its meaning was seen in the first chapter. It is largely the same as the first stage, "in order to obtain the ten powers," etc. Furthermore, these ten powers are expanded into ten from the one true wisdom; because the work of transforming sentient beings is complete, its meaning contains both compassion and wisdom, and so it is briefly cited—not that it does not take the Buddha's other virtues as conditions. Second, the advanced progress: the text is divided into three parts: first, a general indication; next, the query and enumeration; finally, the query and explanation. Now, as for the first: desiring to seek the superior station, one should encourage oneself and also encourage others to learn. In the enumeration there are ten, which do not go beyond compassion and wisdom. Making offerings to the Buddha is the general [item], extending to both material wealth and the Dharma; the nine below are particular, because practicing the nine matters below constitutes true offering. 1. Delighting in abiding in saṃsāra, because great compassion is primary, and because wisdom comprehends its emptiness so there is nothing to fear; 2. Abiding [in the world] as the primary path to eradicate evil; 3. The Dharma that can guide principle and teaching; 4. Demonstrating the result to induce joy, which is the attainment of the teaching; 5. Learning the Buddha's virtues and practices to serve as the means of reaching it; 6. Because the perfection of virtues depends on conditions, being born before the Buddhas; 7. Calming the turbulence of the previous seeking above and transforming below; 8. Quieting inevitably leaves saṃsāric transmigration far behind; 9. Because of not losing compassion, constantly serving as a refuge for beings; this also summarizes the preceding meanings, for all that is undertaken is for the sake of sentient beings due to the predominance of great compassion. Question: The eighth leaves saṃsāra far behind, while the first bids one delight in abiding [in it]—how are these reconciled? There are briefly three meanings: 1. Exhorting beings to leave it far behind, while remaining oneself without weariness; 2. One must oneself be without fetters in order to gather beings; 3. It is compassion identical to wisdom, hence one delights in abiding in saṃsāra; it is wisdom identical to compassion, which leaves transmigration far behind. Therefore the Yogācārabhūmi says: "The bodhisattva's revulsion toward saṃsāra exceeds that of the two vehicles by hundreds of thousands of myriad times; it is not that they are without revulsion." This, then, is entering nirvāṇa without severing saṃsāra, and constantly following transmigration without moving from the true limit, accomplishing the non-abiding path. Furthermore, since one initially delights in abiding in saṃsāra, how can the sixth speak of being born before the Buddhas? There are also three meanings: 1. In order to entice beings; 2. In order to seek the means of gathering beings; 3. Because compassion and wisdom are unobstructed. Furthermore, the ten treasuries are discussed in terms of real wisdom tallying with renunciation, so upon hearing of Buddha lands one does not wish to be reborn there; this is discussed in terms of expedient means not destroying phenomena, hence being born in Buddha lands. Third, from "why" downward is the query and explanation. Why must one learn this? To enable one to obtain two kinds of benefits: general and particular. "Particular" refers to superior increase and vastness; these particular benefits are all hoped for in later stations. In accordance with the verses below, it is also to prevent regression. From "whatever is heard" downward are the general benefits for all stations; because understanding proceeds from inner truth, it does not rely on others. "Others" has three kinds: 1. Other persons; 2. Outside the mind; 3. Outside nature. One's own understanding also has three kinds: 1. Because perfuming becomes nature, one can understand on one's own; 2. Comprehending that it is mind-only; 3. Comprehending that it is nature-only; hence it says below: "Knowing all dharmas to be the mind's own nature." If so, why does it further speak of "whatever is heard"? It means hearing in an ordinary manner, or investigating on one's own. Hearing pertains to the teaching, while awakening pertains to the meaning; it certainly does not depend on a person's detailed instruction, and therefore does not rely on others; ultimately, it is the Buddha's uninstructed wisdom. The explanations in all subsequent stations are the same as this. Some say: arising from one's own seeds is called not relying on others; but this is merely the first meaning—how could it be esteemed? Moreover, citing the lower text, "Although knowing that awakening to all dharmas does not rely on a teacher, yet seeking good spiritual friends without weariness," is also not this meaning; that is based on dual practice, whereas this is discussed in terms of self-awakening.