大方廣佛華嚴經疏 51.22

51.22

今初，一門一類即為九段。首明依者，起行所依故，謂依託菩提心等成萬行故。〈賢首品〉云「菩薩發意求菩提，非是無因無有緣」等。然二百門，多分五別：一總標、二徵數、三列釋、四結數、五顯修勝益。或缺後二、或缺第五，至文當知。今此依中，文具有五。初二可知。就列釋中十句，各先標名、後釋義。一依菩提心者，十皆名依，已為眾行之首，而菩提心復是十中之初，以是萬行之本，故貫二千之首。釋云不忘失者，忘失菩提心修諸善根，則是魔業故。依斯不忘，能成萬行。此句為總。二上雖內有勝心，若外不依善友，行亦無成。故大聖謂善財言：「求善知識，是無上菩提最初因緣。」釋云如一者，若不心行符契，豈為我友？三若不增修善根，遇友何益？四隨所修善，須到彼岸。五非獨十度觸境皆通，上四自利六願七行並通自他。上皆依法，後三依人。八勝侶智同、九十唯佛究竟，為所依處故，淨心供養以成福德，長稟慈訓以成智嚴。又前五自分，後五勝進。六廣菩提心，七廣二四五，後三廣第二。四結，可知。五顯修勝益者，由依上十成佛大智，為一切所依，斯為勝益。豈得不修？故亦名勸修。

Now for the first, each gate is one category, forming nine sections. The first clarifies "reliance" because it is that on which the arising of practice relies; that is, relying on bodhicitta and so forth to accomplish the myriad practices. The "Chapter on Xianshou" states: "When a bodhisattva gives rise to the aspiration to seek bodhi, it is not without causes and conditions," and so forth. However, the two hundred gates are mostly divided into five distinctions: first, general presentation; second, questioning the number; third, listing and explaining; fourth, concluding the number; and fifth, showing the superior benefits of cultivation. Some lack the last two, and some lack the fifth, as will be known when reaching the text. Now here in "reliance," the text possesses all five. The first two can be known. Regarding the ten phrases in the listing and explaining, each first presents the name and afterward explains the meaning. 1. Relying on bodhicitta: all ten are named "reliance" and are already the foremost among all practices, and bodhicitta is again the first among the ten; because it is the root of the myriad practices, it heads the two thousand. The explanation says "not forgetting," because forgetting bodhicitta while cultivating kuśala-mūla is the work of Māra. Relying on this unforgetfulness, one is able to accomplish the myriad practices. This phrase is the general one. 2. Although there is superior aspiration within, if externally one does not rely on virtuous friends, practice will also not be accomplished. Therefore the Great Sage said to Sudhana: "Seeking a kalyāṇamitra is the initial cause and condition of unsurpassed bodhi." The explanation says "like one": if mind and practice do not tally and accord, how could they be my friend? 3. If one does not increase and cultivate kuśala-mūla, what benefit is there in meeting a friend? 4. In accordance with whatever good one cultivates, one must reach the other shore. 5. Not only the ten pāramitās, but whatever object is encountered is penetrated. The above four are for one's own benefit; the sixth, vows, and seventh, practices, penetrate both self and other. The above all rely on Dharma; the latter three rely on persons. 8. Superior companions are identical in wisdom; 9 and 10. Only the Buddha is ultimate, serving as the refuge; therefore with a pure mind one makes offerings to accomplish merit, and constantly receives compassionate instructions to accomplish the adornment of wisdom. Furthermore, the first five are one's own share, and the latter five are superior advancement. The sixth broadens bodhicitta; the seventh broadens the second, fourth, and fifth; the latter three broaden the second. 4. Concluding can be understood. 5. Showing the superior benefit of cultivation: through relying on the above ten, the great wisdom of the Buddha is accomplished and becomes that on which all relies; this is the superior benefit. How could one not cultivate it? Therefore it is also called exhorting cultivation.