大方廣佛華嚴經疏 35.7

35.7

第二正說分中，先明地相、後彰地果。前中分二：一發起淨，即是入心。二「佛子菩薩住離垢」下自體淨，即住地心。三聚無誤，地中正行，名自體淨。直心趣彼，名發起淨。今初發起中三：初結前標後、次「何等」下徵列十名、後「菩薩以此」下結行入位。今初。標云深心者，深契理事故，論經云直心。而下列中總句同名直心，明知深直義一名異。論云十種直心者，依清淨戒直心，性戒成就，隨所應作自然行故。謂發起淨中，順理事持是淨戒直心、則令自體淨中性戒成就。然性戒有二：一久積成性、二真如性中無破戒垢。今稱如持，使得性成，故云成就。二徵列中，列有十句，初總、餘別。總云直心者，瑜伽云「於一切師長尊重福田，不行虛誑意樂。」此約隨相別釋。今論主為順一乘緣起義故，分為總別。別皆成總，則令總中具於別義，故不別釋總句。別中，初四律儀、次三攝善、後二饒益。一者柔軟直心，共喜樂意持戒故。故《瑜伽》云「於同法菩薩忍辱柔和易可共住。」二堪能者，有自在力，性善持戒，煩惱魔事不能動轉，難持能持故，所以鵝珠草繫盡命無違。三守護根門不誤犯戒，如良慧馬性自調伏，以於諸行深見過故。四寂靜者，論云「調伏柔軟不生高心故」，則似不恃。前三所持是事寂靜，《瑜伽》云「於大涅槃深見勝利」者，斯即稱理寂靜。五純善者，謂純修妙善菩提分法，能忍諸惱，如真金故。六不雜者，論云「所得功德不生厭足，依清淨戒更求勝戒，樂寂靜故。」謂雖得前句妙善而不厭則不雜懈怠，樂於寂靜則不雜事亂，身心俱寂即是勝戒。七諸有勢力棄而不顧，不似難陀為欲持戒。八大悲為物，不斷有願為廣。九大智隨有而無染故，能作有情一切義利。第三結行入位。由上十心成於上品極圓滿故，入斯戒住。

In the second section, the direct teaching, it first clarifies the characteristics of the ground and later reveals the fruits of the ground. In the former, there are two parts: 1. the purity of initiation, which is the mind that enters [the ground]; 2. from "Disciples of the Buddha, when a bodhisattva abides in the [Ground of] Freedom from Defilement" onward, the purity of its intrinsic nature, which is the mind that abides on the ground. When the three groups [of pure precepts] are free of error, which constitutes the correct practice within the ground, it is called the purity of intrinsic nature. The straightforward mind directing oneself toward that is called the purity of initiation. Now, in the first, the initiation, there are three parts: first, concluding the preceding and marking what follows; next, from "What are [the ten]?" onward, interrogating and enumerating the ten names; and finally, from "The bodhisattva with these [ten minds]" onward, concluding the practice and entering the station. In the first part: it states "deep mind" because it deeply accords with noumenon and phenomena; the text of the treatise calls it "straightforward mind." Moreover, in the enumeration below, the collective phrase is likewise called "straightforward mind," by which one clearly knows that "deep" and "straightforward" have one single meaning under different names. When the treatise mentions the ten kinds of straightforward mind, they are the straightforward mind based on pure morality, in which innate morality is accomplished, naturally acting in accordance with what ought to be done. This means that in the purity of initiation, upholding [the precepts] in accordance with noumenon and phenomena is the straightforward mind of pure morality, which causes the accomplishment of innate morality within the purity of intrinsic nature. However, innate morality has two aspects: first, it becomes innate through long accumulation; second, within the nature of tathatā there is no defilement of broken precepts. Now, upholding in accord with suchness enables the innate [morality] to be accomplished; hence it is called "accomplishment." In the second part, the interrogation and enumeration, ten clauses are listed, the first being general and the rest specific. As for the general term "straightforward mind," the Yogācārabhūmi says: "Toward all teachers, seniors, and fields of merit, one does not engage in a deceptive intention." This is a separate explanation based on phenomenal marks. Now, in order to accord with the Ekayāna meaning of pratītyasamutpāda, the treatise master divides it into general and specific. Since the specific all constitute the general, the general is made to possess the specific meanings, and thus he does not separately explain the general phrase. Among the specific: the first four pertain to moral discipline (saṃvara-śīla), the next three to gathering wholesome dharmas (kuśaladharma-saṃgrāhaka-śīla), and the last two to benefiting sentient beings (sattvārthakriyā-śīla). First is the compliant straightforward mind, because one upholds the precepts with an attitude of mutual delight and joy. Therefore, the Yogācārabhūmi says: "Toward fellow-Dharma bodhisattvas, one is patient, gentle, and easy to dwell with." Second is capable: having sovereign power, being naturally good at upholding the precepts, afflictions and māra-affairs cannot shake one; because one can uphold what is difficult to uphold, one would rather perish than violate them, like [the monk who protected] the goose-swallowed pearl or [those tied with] grass. Third is guarding the sense faculties and not inadvertently transgressing the precepts, like an excellent and intelligent horse naturally subdued in its temperament, because one deeply sees the faults in all conditioned phenomena. Fourth is tranquil: the treatise says, "Because of being subdued and gentle without giving rise to pride," which resembles not being haughty. What was upheld in the first three was the tranquility of phenomena; the Yogācārabhūmi says "deeply seeing the superior benefit in great nirvāṇa," which is tranquility in accordance with noumenon. Fifth is purely wholesome: purely cultivating the wondrously wholesome dharmas of the factors of bodhi, able to endure all torments, like genuine gold. Sixth is unmixed: the treatise says, "Not conceiving contentment with the virtues obtained, relying on pure morality to further seek superior morality, delighting in tranquility." This means that although one obtains the wondrously wholesome [qualities] of the previous clause, not being content means one is not mixed with indolence; delighting in tranquility means one is not mixed with worldly turmoil; when body and mind are both tranquil, this is superior morality. Seventh: all worldly power and influence one casts aside without looking back, not like Nanda upholding the precepts for the sake of desire. Eighth: vast compassion for sentient beings, not severing the vow to remain in existence, which constitutes vastness. Ninth: great wisdom follows existence without being defiled, and is therefore able to accomplish all benefit and welfare for sentient beings. Third, concluding the practice and entering the station: because the aforementioned ten minds achieve the highest grade of utmost perfection, one enters into this abode of morality.