大方廣佛華嚴經疏 38.5

38.5

第四「是菩薩」下彼增上欲本心界滿足果。菩提分心是本心界，正念真如修上道品，故云滿足，由精進故。故《瑜伽》四十八躡前精進，後即云「由此因緣，所有意樂、增上意樂、勝解界性皆得圓滿。」故知此果從前二果生，謂意樂即第一果、增上意樂即第二果。勝解界性即此心界，謂由第三精進令前二果增長，故云滿足。文中十句，初總、餘別。別有九種：一深心不失者，彼道品心修行增益故。此一自分，下皆勝進。二於五地已上勝上證中明鑒決斷故。三即彼上證因，謂對治善根治行過前，故云增長。四除滅所治煩惱障垢。五斷除此地中祕密疑事，即是智障。微細法慢為祕密疑事，由無攝受則能除之。上二除內障。六觸境明斷。七依勝樂行三昧適神。八上依佛力化眾生故。九論云「依現無量三昧心，智障清淨故。」此除定中智障。若直就經文，總顯本願皆得成就。

Fourth, beginning from 'this bodhisattva...', is the fruit of fulfilling the original mental realm of that exalted aspiration. The mind of the factors of bodhi is the original mental realm; properly minding tathatā and cultivating the above factors of the path is called 'fulfilling', which is due to vigor. Therefore, Yogācārabhūmi fascicle 48, following upon the previous vigor, immediately says: 'By this cause and condition, all inclination, exalted inclination, and the realm-nature of resolute conviction are fulfilled.' Thus we know that this fruit arises from the preceding two fruits: inclination is the first fruit, and exalted inclination is the second fruit. The realm-nature of resolute conviction is this mental realm; by means of the third, vigor, the preceding two fruits are caused to increase, hence it says 'fulfilling'. In the text there are ten phrases: the first is general, the rest are specific. Specifically, there are nine kinds: first, not losing the profound mind, because that mind of the factors of the path increases in cultivation. This one is one's own portion; all below are superior advancements. Second, having clear discernment and decisive judgment regarding the superior realizations of the fifth stage and above. Third, precisely the cause of those superior realizations, meaning that the antidotal roots of goodness and remedying practices surpass the preceding, hence called 'increasing'. Fourth, eliminating the defilements of the hindrances of afflictions that are to be remedied. Fifth, severing the secret doubts in this stage, which are the cognitive hindrances. Subtle conceit regarding phenomena constitutes secret doubts; by lacking grasping, one can eliminate them. The above two eliminate internal hindrances. Sixth, clear and decisive when contacting objects. Seventh, refreshing the spirit through the samādhi of superior joyful practice. Eighth, relying on the Buddha's power above to transform sentient beings. Ninth, the treatise states: 'Relying on the mind of manifesting boundless samādhis, the cognitive hindrances are purified.' This eliminates the cognitive hindrances within concentration. If taken directly according to the sūtra text, it generally reveals that all original vows are accomplished.