大方廣佛華嚴經疏 52.17

52.17

今初四門，明救護眾生離眾生相迴向位中之行。即分為四：一明所迴善根、二即大願救護、三即迴向所為、四顯所作成滿。今初，所住善根可貴圓滿故。十中，一供事多佛。二聞法受持。三自在受生。四說本末法。於中，初說從本起末法，如無量義從一法生，其一法者所謂無相；次「以一切」下攝末歸本，釋成上義。五知斷自在，資糧道厭息、加行道防護、無間道斷除而不取解脫道證入，為異二乘留惑不斷方能究竟斷證故。云何不證？方便巧學無邊佛法，滿昔弘願故，如箭射空筈筈相拄故。六悲智雙行。七知性相無礙。八無得之得。九觀空滿願。十受行無厭，於中，先正顯、後「知如來」下釋成。第二、十種如金剛心，即大願救護雖迴向，皆願此在初故。謂於當作事及現作行皆無齊限，要心堅固，窮其際故。十中，一法門無盡誓願知、二眾生無邊誓願度、三嚴剎、四迴向、五供佛，上三願成佛果，上五皆約當成，並橫論無畔；次二約其現作，皆竪深無際，謂六見聞無著、七安忍不亂斬首為級，上二暫斷煩惱；後三亦約當成，謂八遍於時處修行二利、九以心要成無際大行、十即寂起用。於中三，一悟寂、二「而亦」下起用、三「何以」下釋成。於中，有三重徵釋。初番意云：所以即寂而用者，由本願智不捨悲故。次番云：所以智不捨悲者，智亦為物故。後番徵意云：何以要此雙行者？釋有二義：一諸佛皆爾故、二「又我」下我先願然故。第三、十種發起，即是迴向所為，發起令現前故。十中，前六自分，初三福業大；次三化業大，嚴土亦為攝生故。後四勝進，七八勝進攝福、後二勝進起化，謂九證體、十起用。第四、究竟大事，即所作成滿，十句可知。

Now, the first four sections clarify practice on the station of the pariṇāmanā that rescues and protects sentient beings while remaining free from the marks of sentient beings. These are divided into four: first, clarifying the kuśala-mūla that are dedicated; second, rescue and protection through great vows; third, the purpose of the pariṇāmanā; and fourth, demonstrating the accomplishment of what was undertaken. First, as for the kuśala-mūla in which one abides, they are precious and complete. Among the ten: (1) serving many Buddhas; (2) hearing and upholding the Dharma; (3) taking birth with sovereignty; (4) expounding the fundamental and derivative Dharma—within which, first expounding the derivative Dharma arising from the root, just as immeasurable meanings arise from a single Dharma, that single Dharma being the markless; next, from "with all" downward, gathering the derivative back into the root, explaining and completing the above meaning; (5) sovereignty in knowing how to abandon: wearying of and ceasing [afflictions] on the path of accumulation, guarding against them on the path of preparation, and severing them on the uninterrupted path, without taking the realization of the path of liberation, so as to differ from the Two Vehicles who retain defilements without severing them in order to ultimately sever and realize—why does one not realize? Because by skillful means one astutely learns the boundless Buddha-dharma to fulfill former vast vows, like arrows shot into the sky with notch supporting notch; (6) simultaneous practice of compassion and wisdom; (7) knowing the non-obstruction of nature and marks; (8) the attainment of non-attainment; (9) contemplating emptiness and fulfilling vows; (10) receiving and practicing without satiety—within which, it is first directly shown, and then explained and completed from "knowing the Tathāgata" downward. Second, the ten kinds of vajra-like mind refer to rescue and protection through great vows; although they are pariṇāmanā, they are all vows, which is why this comes first. That is, toward actions to be performed in the future and practices presently undertaken, there are no limits; the resolution of mind is firm, exhausting their utmost bounds. Among the ten: (1) the vow to know inexhaustible Dharma gates; (2) the vow to cross over boundless sentient beings; (3) adorning Buddha lands; (4) pariṇāmanā; (5) making offerings to Buddhas—the above three vow to achieve the fruit of Buddhahood; the above five are all framed in terms of what will be achieved, treated horizontally as boundless. The next two are framed in terms of present actions, both being vertically deep without limit: (6) seeing and hearing without attachment; (7) patient forbearance without confusion, taking the severing of heads as steps—the above two temporarily sever afflictions. The final three are also framed in terms of what will be achieved: (8) universally cultivating both benefits in all times and places; (9) accomplishing boundless great practice through essential determination of mind; (10) giving rise to function from quiescence. Within this there are three: first, awakening to quiescence; second, giving rise to function from "and yet also" downward; third, explaining and completing from "why" downward. Within this, there are threefold inquiries and explanations. The sense of the first turn is: the reason one gives rise to function from quiescence is that through the wisdom of original vows, one does not abandon compassion. The next turn says: the reason wisdom does not abandon compassion is that wisdom is also for the sake of beings. The inquiry of the final turn means: why is this simultaneous practice necessary? The explanation has two senses: first, all Buddhas are thus; second, from "moreover, I" downward, my former vows were so. Third, the ten kinds of arousements are the purpose of pariṇāmanā, arousing [virtues] to make them manifest. Among the ten, the first six are one's own domain: the first three are great in karmic merit; the next three are great in karmic transformation, as adorning lands is also for gathering sentient beings. The last four are superior advancements: the seventh and eighth superiorly advance to gather merit; the last two superiorly advance to give rise to transformation, meaning (9) realizing the essence and (10) giving rise to function. Fourth, ultimate great matters refers to the accomplishment of what was undertaken; the ten phrases are readily understood.