大方廣佛華嚴經疏 51.34

51.34

今初四門明發心住，初一總明、後三別顯。今初總發，名普賢心。前十住中自分之內，即緣佛十力發心，但廣發心之境；今發普賢心，則廣發心之相，影略明故。普賢心者，即菩提心。菩提心就果以明，普賢心約相用說，橫周法界、豎窮未來故。十中初三悲護眾生心、次六約起願心。於中，一求果智，即前緣佛十力；二求因行、三豎、四廣，四皆上求願。「忍施」下化願，後一智心，即三心菩提也。又前七護小乘，於中初三護陜心、後四護小心；餘三護煩惱心，故異凡小是菩提心。又初三眾生無邊誓願度，度生無悋，故一切施也；次一佛道無上誓願成；次三法門無盡誓願學；後三煩惱無邊誓願斷。即四弘誓願觀理發心。二「有十種普賢行法」下別明菩提心。此門即大願心，亦即是前勝進行。所謂勤供養佛、樂住生死等。文相多同，恐繁不會。三有十種大悲，即別明悲心。初一總，謂外無善友可依、內無自德可怙故；餘九別。初五欲求眾生，但縱目前之情故；次一有求眾生故，沒生死海。後三邪梵行求眾生，無明邪見之所病故，但欲邪法故。四有十種菩提心因緣，別顯智心觀境推理，發心別故。此與前自分行中發心因緣亦互影略。十中，前五以薩埵為緣，初句總、餘四別。別中，一令滅妄苦、二得真滅、三斷癡集、四證真道，即推無作四諦理發菩提心。後五以菩提心為緣，初二福智因、後三希福智果。然上二段文含二意：一成上發心住中行；二成下治地住中行，謂十種大悲，即廣彼自分中十心之一。菩提因緣前五，即彼自分中初之五心，一利益、二大悲、三安樂、四憐愍、五安住。後五即彼此互缺。

Now, the first four gates clarify the stage of first resolve: the first generally clarifies it, and the latter three distinctly elucidate it. Here, the first, general arising [of the aspiration] is called the mind of Samantabhadra. In the prior [presentation of the] ten stages, within their own station, one arose the mind based on the ten powers of the Buddha, merely broadening the objective realm of the mind's arousal; here, in arousing the mind of Samantabhadra, one broadens the characteristics of the mind's arousal, as these two passages illuminate each other by abbreviation. The 'mind of Samantabhadra' is none other than bodhicitta. Bodhicitta is elucidated in terms of the fruit, whereas the mind of Samantabhadra is spoken of in terms of marks and function, as it horizontally encompasses the dharmadhātu and vertically exhausts the bounds of the future. Among the ten, the first three are minds of compassionate protection of sentient beings; the next six are treated in terms of giving rise to aspirational vows. Therein: 1. Seeking fruitional wisdom—this refers to the prior basing [of resolve] on the ten powers of the Buddha; 2. Seeking causal practice; 3. Vertical [depth]; 4. Horizontal expanse—these four are all vows of seeking above. From 'forbearing giving' onward are vows of transforming below. The final one is the mind of wisdom; thus these are the three minds of bodhi. Moreover, the first seven protect against the Hīnayāna, among which the first three protect against a narrow mind, and the subsequent four protect against an inferior mind; the remaining three protect against the afflicted mind; thus, differing from common mortals and the Hīnayāna, it is bodhicitta. Furthermore, the first three correspond to 'Sentient beings are boundless; I vow to deliver them,' for in delivering beings there is no stinginess, and thus all is given; the next one corresponds to 'The Buddha Way is unsurpassable; I vow to achieve it'; the next three correspond to 'Dharma gates are inexhaustible; I vow to learn them'; the final three correspond to 'Afflictions are boundless; I vow to sever them.' That is, arousing the mind through contemplating the noumenon according to the four vast vows. Second, from 'there are ten kinds of practice of Samantabhadra' onward distinctly clarifies bodhicitta. This gate is precisely the mind of great aspiration, and it is also the previous practice of superior progress—namely, diligently making offerings to Buddhas, rejoicing in abiding in saṃsāra, and so on. The textual marks are mostly the same; fearing excessive prolixity, I will not synthesize them. Third, 'there are ten kinds of great compassion' distinctly clarifies the mind of compassion. The first is general, meaning that externally there are no good spiritual friends to rely on, and internally there is no self-virtue to depend on; the remaining nine are distinct. The first five concern beings who seek desires, merely indulging their immediate emotions; the next one concerns beings who seek existence, drowning in the ocean of birth and death; the final three concern beings who seek mistaken pure conduct, afflicted by ignorance and wrong views, desiring only wrong dharmas. Fourth, 'there are ten causes and conditions of bodhicitta' distinctly elucidates the mind of wisdom contemplating objects and inferring noumenon, distinguishing how the mind is aroused. This and the causes and conditions of arousing the mind in the prior station-internal practice also illuminate each other through abbreviation. Among the ten, the first five take sentient beings as conditions: the first phrase is general, and the other four are distinct. Within the distinct: 1. Causing them to eliminate deceptive suffering; 2. Attaining true cessation; 3. Severing the accumulation of delusion; 4. Realizing the true path. This is arousing bodhicitta by inferring the noumenon of the unconditioned four truths. The latter five take bodhicitta as the condition: the first two are the causes of merit and wisdom, and the latter three aspire to the fruits of merit and wisdom. However, the above two textual passages contain two senses: first, completing the practice within the aforementioned stage of first resolve; second, completing the practice within the subsequent stage of preparing the ground. That is, the ten kinds of great compassion expand upon one of the ten minds in that station's own practice. The first five causes and conditions of bodhi correspond to the first five minds in that station's own practice: 1. Benefiting; 2. Great compassion; 3. Pacifying and making happy; 4. Pity; 5. Abiding securely. The latter five are mutually complementary between the two passages.