大方廣佛華嚴經疏 34.8

34.8

第四修行二利願，若約成益名心增長。論從此義，故先標云「第四大願心得增長。以何等行令心增長？一切菩薩所行，教化一切令其受行，心增長故。」文中亦四。第二行相中分二：初明能增長行、後明所增長心。前中分四：一明行相，論名種種；二行體、三行業、四行方便，以此四種教化眾生令其受行。初行相者，世出世間各有多異，故云種種。於中廣大無量是世間行，意明俗智之行。廣從初地乃至六地，大者七地，無量者八地已上。不壞不雜是出世行，法無我平等觀出世間智故，謂不雜世間有漏法故。不壞者，冥同真性故。若《瑜伽》，通論云地前名廣，雖行一切但得名廣。一一行故，非大無量。地上名大，一一各以一切成故。不動已上乃名無量，一切行中具一切故。不壞者，於前六地各得成一不可破壞。論主意明此地中之願，故不取地前之行，義不異前。二攝諸波羅蜜，即是行體，廣大等相但辨此故。三淨治諸地，即是行業，以十度行淨十地蔽，助真如觀淨十障故。四「總相」已下明行方便。然有二種：一自行方便，謂以六相圓融巧相集成，一具一切仍不壞相，故名方便。六相之義廣如別章，略如前釋。二「皆如實」下即化他方便，不違實道而化物故。二心得增長者，即所增長心。化他受行，他心增長；化他成自，自心增長。

Fourth is the vow to cultivate the two benefits. In terms of accomplishing benefit, it is called the increase of the mind. The treatise follows this meaning, hence it first indicates: "The fourth great vow is that the mind attains increase. By what kind of practice is the mind made to increase? Through all the practices of bodhisattvas, teaching and transforming all [beings] to make them accept and practice them, because the mind increases." In the text there are also four [points]. In the second [point], practice-marks, there are two parts: first, explaining the practices that cause increase; second, explaining the mind that is increased. In the former there are four divisions: first, explaining the marks of practice, which the treatise names "manifold"; second, the essence of the practice; third, the activity of the practice; fourth, the skillful means of the practice. By these four kinds, one teaches and transforms sentient beings and causes them to accept and practice. As for the first, the marks of practice, worldly and supramundane [practices] each have many differences, hence they are called manifold. Within this, "vast and immeasurable" are worldly practices, meaning the practices of conventional wisdom: "vast" spans from the first stage up through the sixth stage; "great" is the seventh stage; "immeasurable" is the eighth stage and above. "Indestructible and unmixed" are supramundane practices, because they view with the supramundane wisdom of the equality of phenomena's selflessness, meaning they are unmixed with worldly contaminated phenomena. "Indestructible" means secretly coalescing with true nature. According to the Yogācāra[-bhūmi], in the general explanation, before the stages is called "broad"; although one practices everything, it can only be called "broad"—because each practice is undertaken individually, it is not "great" or "immeasurable". On the stages it is called "great", because each practice is accomplished through all [others]. From the Immovable [Stage] and above it is then called "immeasurable", because within all practices, all are fully possessed. "Indestructible" means that in each of the first six stages, one achieves an unshakeable [attainment]. The treatise master intends to clarify the vows within this stage, hence he does not take the practices prior to the stages; the meaning does not differ from the former. Second, "gathering all pāramitās" is the essence of practice, for the marks such as vastness merely distinguish this. Third, "purifying the stages" is the activity of practice, purifying the obscurations of the ten stages with the practice of the ten pāramitās, and assisting the contemplation of tathatā to purify the ten obstructions. Fourth, from "general marks" down explains the skillful means of practice. There are two kinds: first, the skillful means of self-cultivation, meaning integrating them through the clever marks of the perfect interpenetration of the six marks, so that one possesses all while still not destroying the marks; hence it is called skillful means. The meaning of the six marks is detailed in a separate essay and was briefly explained earlier. Second, from "all according to reality" down is the skillful means of transforming others, transforming beings without violating the real path. Second, "the mind attains increase" refers to the mind that is increased. Transforming others to accept and practice makes their minds increase; transforming others accomplishes oneself, making one's own mind increase.