大方廣佛華嚴經疏 34.19

34.19

第二「佛子菩薩發如是大願已」下修行勝，即行校量，有十種行。就文分三：初明行所依心、二「成淨信」下顯所成行相、三「佛子菩薩如是」下結十名體。今初。由先大願熏心故，則得利益等十心為起行依，於後十行起作自在。然有二意：一以十心通為十行之依，隨釋易了。二以十心別對十行以治十障。文皆次第，唯信行最初而不濁居末者，以與釋文相接故也。一利益心者，利益拔苦，即是悲心所依，治損害障能成悲行。二與樂柔軟，即是慈心，治瞋恚獷強障。三隨順所求，即是施心，治於身命財生顧戀障。四寂靜無求，方能求而無厭，故是無疲厭心，治希求報恩貪著利養不寂靜障。五三學調伏是知經論心，以經詮於定、論詮於慧，經兼於律復是調伏，治無善巧求加行障，有則調伏故。六雖行世間，妄惑不生，故云寂滅，是解世法心，以治性不柔和。不於他心隨順，而轉不寂滅障。七高崇賢善、拒惡不增，故名謙下，是慚愧心，治於放逸之高舉障。八能修出離以法潤澤，即堅固莊嚴，治於種種猛利無間無斷生死大苦生怯弱障。九能如說行故心不動，即供養佛行，治於大師所猶豫疑惑障。十不濁心，即第一信行，信以心淨為性，離不信濁故，此治全未發心、全未受持菩薩學處障。由治十障故，經名淨治地法，地法通於教證。此所治障，具如《瑜伽》四十九說。

Second, from "O sons of the Buddha, after a bodhisattva generates such great vows..." onward is the excellence of practice, which is the collation of practice, having ten kinds of practices. Divided into three according to the text: First, it clarifies the mind upon which practice relies; second, from "Accomplishing pure faith..." onward, reveals the active aspects of what is accomplished; third, from "O sons of the Buddha, the bodhisattva thus..." onward, concludes their ten names and essences. Now, the first: Because the mind was previously perfumed by the great vows, one attains the ten minds, such as benefit, as the basis for giving rise to practice, functioning with sovereignty in the subsequent ten practices. Yet there are two meanings: First, taking the ten minds generally as the basis for the ten practices, which is easily understood as explained. Second, specifically matching the ten minds against the ten practices to remedy ten obstacles. The text proceeds in sequence throughout; the only reason the practice of faith is foremost while non-turbid is placed last is because it connects with the explanatory text. 1. The mind of benefit: benefiting and eradicating suffering is the basis of the mind of compassion, remedying the obstacle of harming and capable of accomplishing the practice of compassion. 2. Giving happiness and being pliable is the mind of loving-kindness, remedying the obstacle of anger and fierceness. 3. Complying with what is sought is the mind of giving, remedying the obstacle of attachment to body, life, and wealth. 4. Being tranquil and without seeking, only then can one seek without satiation, hence it is the mind without weariness, remedying the obstacle of being non-tranquil through hoping for repayment and craving gain. 5. Taming through the three trainings is the mind of knowing sūtras and treatises, because sūtras articulate concentration and treatises articulate wisdom, while sūtras encompass the vinaya and thus further tame, remedying the obstacle of seeking preparations without skillfulness, for when present they tame. 6. Although moving in the world, false defilements do not arise, hence it is called "quiescent"; this is the mind understanding worldly phenomena, remedying the obstacle of nature being unyielding, not complying with other minds, and being non-quiescent. 7. Exalting the worthy and good, resisting evil without letting it increase, hence called "humble"; this is the mind of shame and conscience, remedying the obstacle of arrogance born of heedlessness. 8. Being able to cultivate renunciation and moisten with the Dharma is firm adornment, remedying the obstacle of cowardice toward the various fierce, uninterrupted, and ceaseless great sufferings of saṃsāra. 9. Being able to practice as expounded, the mind does not waver, which is the practice of making offerings to the Buddha, remedying the obstacle of hesitation and doubt regarding the Great Master. 10. The non-turbid mind is the foremost practice of faith; faith takes purity of mind as its nature, being free from the turbidity of non-faith, and this remedies the obstacle of not having generated the mind at all and not having accepted or upheld the bodhisattva precepts at all. Because of remedying the ten obstacles, the sūtra names them the dharmas for purifying the ground; ground dharmas apply to both teaching and realization. The obstacles remedied here are detailed as in the forty-ninth fascicle of the Yogācārabhūmi.