大方廣佛華嚴經疏 33.18

33.18

第七釋文分二：先長行、後偈頌。前中若直就經文，應分為二：初明地法、後「佛子菩薩住此地多作閻浮提王」下地果。前中先廣明、後「佛子是名」下總結。前中有三：初明入心、次「佛子此菩薩以大悲為首」下明住地心、後「佛子菩薩住此歡喜地已以大願力得見多佛」下明其出心。十地之文，大體皆爾。故依慈氏論，於十地內皆有三心。《仁王》上卷亦云「地地上中下三十忍，地地中始生、住生、終生不可得」等，理必然也。而論以出心為調柔果所以，至下當明。今且依論判長行中二：先明初地說分、後「佛子菩薩住此」下校量勝分。前中，依論總有百句，分為三分：初四十句明住分、二「佛子菩薩住歡喜地」下三十句釋名分、三「佛子此菩薩以大悲」下三十句安住分。若通取校量勝，即為初地四分。初云住者，出世菩提心生，堅守初地更不退失，故稱為住，即始住入心。初雖住地，未得名善，更起信等地中善住，故名安住，即地中正住及後一分並是住心。其釋名分十地應齊，但從義顯偏釋三地，謂初及八、十，餘略不論，以初地是得聖之始、八地無功用初、法雲菩薩地盡，各無數劫滿，故偏釋也。然十地中既三心齊證，則地地之中皆攝前之三位。此中住分攝發心住，其釋名分攝歡喜行，後之二分攝救護眾生離眾生相迴向，皆文義相順，如文思之。

Seventh, the explanation of the text is divided into two: first, the prose, and later, the verses. In the former, if one directly follows the sūtra text, it should be divided into two: first, clarifying the dharmas of the stage; later, from 'Bodhisattvas, sons of the Buddha, who abide in this stage mostly become kings of Jambudvīpa' onward, clarifying the fruits of the stage. Within the former, it first clarifies in detail, and later, from 'Sons of the Buddha, this is called...' onward, provides a general conclusion. Within the former there are three parts: first, clarifying the mind of entering; next, from 'Sons of the Buddha, this bodhisattva, with great compassion as foremost...' onward, clarifying the mind of abiding in the stage; and later, from 'Sons of the Buddha, having abided in this stage of Joy, the bodhisattva through the power of great vows is able to see many Buddhas...' onward, clarifying the mind of emerging. The texts of the ten stages are in general all like this. Therefore, relying on Maitreya's treatise, within each of the ten stages there are three minds. The upper fascicle of the Benevolent Kings [Sūtra] also says: 'In each stage there are the upper, middle, and lower, making thirty patiences; within each stage, initial arising, abiding arising, and final arising cannot be apprehended,' and so forth; the principle is necessarily thus. As for why the treatise considers the emerging mind to be the fruit of pliancy, this will be explained below. Now, provisionally relying on the treatise, the prose is divided into two: first, clarifying the section of explanation of the first stage; later, from 'Bodhisattvas, sons of the Buddha, who abide in this...' onward, the section of comparative excellence. Within the former, relying on the treatise there are altogether one hundred sentences, divided into three parts: the first forty sentences clarify the section of abiding; second, the thirty sentences from 'Bodhisattvas, sons of the Buddha, who abide in the stage of Joy...' onward explain the name; third, the thirty sentences from 'Sons of the Buddha, this bodhisattva, with great compassion...' onward form the section of secure abiding. If one includes comparative excellence, these make four sections of the first stage. 'Abiding' at first means that the supramundane bodhicitta arises, and one firmly guards the first stage without backsliding any further; hence it is called 'abiding', which is the mind of entering through initial abiding. Although one initially abides in the stage, one is not yet called good; one further gives rise to faith and so forth to abide well in the stage, hence it is called 'secure abiding', which is proper abiding in the stage, and this along with the subsequent part are both the mind of abiding. The section explaining the name should be uniform across all ten stages, but in terms of revealing the meaning, it only specifically explains three stages, namely the first, the eighth, and the tenth; the others are omitted without discussion. This is because the first stage is the beginning of attaining the noble [state], the eighth stage is the beginning of effortlessness (anābhoga), and the Dharma Cloud stage is the culmination of the bodhisattva stages, each completing an incalculable eon; thus they are specifically explained. However, since the three minds are realized simultaneously across the ten stages, each stage subsumes the preceding three stations. Here, the section of abiding subsumes the station of the initial arousal of the mind; its section explaining the name subsumes the practice of joy; and the latter two sections subsume the dedication (pariṇāmanā) of rescuing living beings while freeing oneself from the mark of living beings. All these correspond in text and meaning; reflect on them according to the text.