大方廣佛華嚴經疏 36.4

36.4

第二正說分中，先明地行、後辨地果。前中四分：一起厭行分、二厭行分、三厭分、四厭果分。此地修禪，厭伏煩惱亦厭於禪，故名厭地，設忻大法亦為厭故。正住地心，住於八禪，故但名厭。初入地心觀修彼行，名厭行分。趣地方便，起彼厭行。地滿心中得無量等，是厭之果。亦可初一是入心、餘三是住心。今初分中有三：初結前起後、二「何等」下徵列十心、三「菩薩以是」下結行入位。初中標起云十種深心，論經云深念心，則異前二地單云深心，謂更以十心念前十深心故。《瑜伽》云「若菩薩先於增上戒住已得十種清淨意樂，復由餘十淨心意樂作意思惟成上品故，入增上心住。」二徵列中十心，義分四對，初二一對根本建立、次三一對方便發修、次三一對修已成就、後二一對德用自在。此四對中，皆前離過、後明成善。初言淨心者，離過也。論云依彼淨深念心，謂依二地淨心起此趣地淨心故。《瑜伽》云「一者作意思惟，我於十種淨心意樂已得清淨故。二安住心者，依不捨自乘及前十故。」此二依前，故云根本建立。後八依前起後。次第二對方便發修者，論云「志求勝法起善方便」。三地勝定總持，名為勝法。於中前二句離過，一懸厭當欲、二離於現貪；後一造行進善。若不勝進則名為退，故異第二。若准《瑜伽》，所修對治不復退失，故下頌云不害，若失對治則有害故。第三對中，初一離過，謂自地煩惱不能壞故，名堅固心。自地即第二，以初十心未增、未入三地故。後二成善，初句體成，依等至八禪出入自在，故云明盛；後句用成，即依前句禪定自在力，雖生下地而不退失，故云勇猛。故下經云「於禪能出能入」者，即明盛也。又云「不隨禪解脫力生」者，是勇猛也。地滿方成。今此作是思惟，即得入地，故《瑜伽》十心皆有作意思惟之言。第四對中，初句自行離過，依欲界生煩惱不能染故。論名快心，晉經名勝心，皆以有智故不染煩惱。今言廣者，兼不樂陜小故。後句利他自在，依利眾生不斷諸有，故云大心。此廣大二心，與前後有異。三結行入地，謂於前十心作意思惟，便入增上心住。

In the second section, the main exposition, it first clarifies the practices of the stage and afterward distinguishes the fruits of the stage. The former has four parts: first, the part of giving rise to revulsion-practice; second, the part of revulsion-practice; third, the part of revulsion; fourth, the part of the fruit of revulsion. In this stage one cultivates dhyāna, turns away in revulsion from and suppresses afflictions, and also feels revulsion toward dhyāna; hence it is named the Stage of Revulsion. Even if one aspires to the Great Dharma, it is also for the sake of revulsion. When the mind properly abides in the stage, it abides in the eight dhyānas, and hence is simply named revulsion. When the mind initially enters the stage, contemplating and cultivating those practices, it is named the part of revulsion-practice. As the skillful means for approaching the stage, one gives rise to that practice of revulsion. Attaining the immeasurables and so forth in the mind of the culmination of the stage is the fruit of revulsion. Alternatively, the first one is the mind of entry, and the remaining three are the minds of abiding. Now, within the first part there are three divisions: first, concluding what came before and introducing what follows; second, from "what are they" downward, inquiring into and listing the ten minds; third, from "the bodhisattva with these" downward, concluding the practice and entering the station. In the first division, the initial indication says "ten kinds of profound mind"; the treatise-sūtra says "minds of profound mindfulness," which differs from the first two stages simply saying "profound mind," meaning that one further reflects upon the preceding ten profound minds with ten minds. The Yogācārabhūmi says: "If a bodhisattva has previously already attained the ten kinds of pure intention in the Abode of Higher Morality, and further, through another ten pure mental intentions, brings them to the superior grade through conscious reflection, they enter the Abode of the Higher Mind." In the second division, inquiring into and listing the ten minds, the meaning is divided into four pairs: the first two form a pair on fundamental establishment; the next three form a pair on giving rise to cultivation through skillful means; the next three form a pair on accomplishment after cultivation; the last two form a pair on the sovereign mastery of virtuous functions. In these four pairs, each has abandoning faults first and clarifying the completion of goodness afterward. In the first pair, saying "pure mind" is abandoning faults. The treatise says: "relying on that pure mind of profound mindfulness," meaning that relying on the pure mind of the second stage one gives rise to this pure mind of approaching the stage. The Yogācārabhūmi says: "First, bringing to mind and reflecting: 'Because I have already attained purity in the ten pure mental intentions.' Second, the mind of secure abiding: relying on not abandoning one's own vehicle and the preceding ten [minds]." Because these two rely on what came before, it is called fundamental establishment. The latter eight give rise to what follows based on what came before. Next, regarding the second pair, giving rise to cultivation through skillful means, the treatise says: "resolutely seeking the superior Dharma, one gives rise to wholesome skillful means." The superior concentration and dhāraṇī of the third stage are named the superior Dharma. Within this, the first two phrases abandon faults: one, in advance, feels revulsion toward future desires; two, departs from present greed; the last one performs practice and advances in goodness. If one does not advance supremely, it is called regression; hence it differs from the second. If according with the Yogācārabhūmi, the cultivated antidotes will not regress and be lost again; hence the verse below says "not harmed," for if one loses the antidotes, there is harm. In the third pair, the first one abandons faults, meaning that afflictions of one's own stage cannot destroy it; hence it is named the resolute mind. "One's own stage" is precisely the second stage, because the initial ten minds have not yet increased and one has not yet entered the third stage. The latter two accomplish goodness: the first phrase accomplishes the essence—relying on the attainment of the eight dhyānas, entering and arising with sovereign mastery, hence it says "bright and flourishing"; the latter phrase accomplishes the function—relying on the power of mastery in dhyāna concentration of the preceding phrase, though born in lower stages one does not regress or lose it, hence it says "valiant." Therefore the sūtra below says: "able to enter and arise from dhyāna," which is "bright and flourishing"; and also says: "not taking rebirth through the power of dhyāna liberation," which is "valiant." These are only accomplished when the stage is fulfilled. Now, when one engages in this reflection, one immediately enters the stage; hence all ten minds in the Yogācārabhūmi have the words "bringing to mind and reflecting." In the fourth pair, the first phrase abandons faults in one's own practice: relying on birth in the desire realm, afflictions cannot taint one. The treatise names it the "pleasant mind," and the Jin sūtra names it the "superior mind"; both mean that because of having wisdom, one is not tainted by afflictions. Now, saying "broad" additionally means not taking pleasure in the narrow and small. The latter phrase is sovereign mastery in benefiting others: relying on benefiting sentient beings, one does not sever states of existence; hence it says "great mind." These two minds, broad and great, differ from those before and after. Third, concluding the practice and entering the stage means that by bringing to mind and reflecting upon the preceding ten minds, one then enters the Abode of the Higher Mind.