大方廣佛華嚴經疏 53.16

53.16

第二「有十種求法」下三門，明勝進行：一更求法要、二得已明了、三如說修行。今初，依此成行故。一始心唯直、二中後無懈、三內不顧身、四外亡名利、五雙圓二利、六得意亡言、七果不近求、八因酬所為、九普決疑惑、十唯滿佛乘，離此十求皆邪求也。二明了法者，得不照達，求之何用？總以普賢勝智了知三乘凡聖差別。一是凡夫，若童稚蒙昧，未能出世，故隨世俗長四善根。二謂鈍根，隨信他言而行道故，名隨信行。三是利根，由自披閱契經等法而行道故，名隨法行。然今既云覺法自性等，即知十中前九亦兼含大，是以《智論》明有三乘共十地法。此上二人約根分異。四第八人者，即初果向。又《俱舍．賢聖品》中疏云「第八人者，謂苦法忍，八忍之中從後數之為第八故。」又《智論》中有八人地，若約超斷容具二三果向，謂具修道惑及斷一至五皆初果向斷，次三向二斷九乃至八地惑盡至苦法忍即為第三向也。五初果法斷眾結者，謂三正三隨，已如十地。亦可見所斷惑八十八使，名為眾結。由見諦理斷無明漏，無明是生死根本，名生死漏。六一來果，觀欲味過患，已斷六品，雖三品惑能潤一生，故一往來而知無往來也。七不還果，斷九品盡故，不還欲界。乃至八地惑皆斷故，總云不樂三界。八無學果。八解脫者，一內有色觀外色解脫、二內無色觀外色解脫、三淨解脫，初二如次依初二禪，三依四禪；次四無色為四解脫；八即滅受想解脫。餘義已見上文，廣如諸論。九十可知。三修行法者，如說修行方得佛法故。常為諸天者，為字去聲，故晉經云「覺悟諸天」。餘並可知。上來造修行竟。

Second, the three gates from "there are ten ways of seeking the Dharma" onwards explain practices of superior progress: first, seeking further the essentials of the Dharma; second, after obtaining them, clearly understanding them; third, practicing as taught. As for the first: this is because practice is accomplished by relying on these [ways]. (1) The initial mind is solely straightforward. (2) From the middle to the end there is no laxity. (3) Internally, one does not spare one's body. (4) Externally, one forgets fame and profit. (5) Both [kinds of] benefit are equally perfected. (6) Grasping the meaning, one forgets the words. (7) The fruit is not sought hastily. (8) The cause answers to what was undertaken. (9) Universal resolution of doubts and confusions. (10) Solely fulfilling the Buddha vehicle. Apart from these ten seekings, all are heterodox seekings. As for the second, the clear understanding of the Dharma: if, having obtained it, one does not illuminate and penetrate it, what is the use of seeking it? Broadly speaking, through Samantabhadra's superior wisdom one clearly understands the distinctions between ordinary beings and noble ones of the three vehicles. (1) Ordinary beings: like immature and ignorant children, they are not yet able to transcend the world, and therefore follow the mundane to cultivate the four roots of goodness. (2) Those of dull faculties: practicing the path by following faith in another's words, they are called followers by faith. (3) Those of sharp faculties: practicing the path by personally perusing the Dharma of the sūtras and so forth, they are called followers of the Dharma. However, since the text now says "awakening to the self-nature of dharmas" and so forth, one knows that the first nine of the ten also encompass the Great [Vehicle]; hence the Mahāprajñāpāramitopadeśa explains that there is a teaching of the ten stages shared by the three vehicles. The two persons above are differentiated according to their faculties. (4) The eighth person: this refers to the candidate for the first fruit. Furthermore, the commentary on the "Chapter on the Sages and Nobles" in the Abhidharmakośa states: "The eighth person refers to the patient acceptance of the Dharma of suffering; because among the eight patient acceptances, counting from behind, it is the eighth." Moreover, in the Mahāprajñāpāramitopadeśa there is the stage of the eighth person. If considered in terms of transcending abandonment, it can encompass the candidates for the second and third fruits—that is, possessing the afflictions of the path of cultivation and abandoning one through five [classes of defilements] is the abandonment of the candidate for the first fruit; the next [three] toward the second, abandoning nine; and up through exhausting the defilements of the eight stages down to the patient acceptance of the Dharma of suffering is the candidate for the third [fruit]. (5) The Dharma of the first fruit, severing the manifold fetters: this refers to the three primary and three secondary [fetters], as already [explained in the chapter on] the Ten Stages. It can also refer to the eighty-eight entanglements of defilements severed by vision, which are called the manifold fetters. By seeing the truth-principle, the outflow of ignorance is severed; ignorance is the root of saṃsāra, hence called the outflow of saṃsāra. (6) The fruit of the once-returner: contemplating the faults of the taste of desire, he has already severed six grades; although the defilements of three grades can moisten one rebirth, he goes and returns once while knowing there is no going or returning. (7) The fruit of the non-returner: because he has severed the nine grades completely, he does not return to the desire realm. Because he has severed defilements up through the eight stages, it is stated generally that he "does not delight in the three realms." (8) The fruit of the non-learner. The eight liberations are: (i) liberation of contemplating external forms with internal form; (ii) liberation of contemplating external forms without internal form; (iii) the pure liberation—the first two depend respectively on the first and second dhyānas, and the third depends on the fourth dhyāna; the next four formless [attainments] are the four liberations; and the eighth is the liberation of the cessation of perception and feeling. The remaining meanings have already appeared above and are detailed in various treatises. (9) and (10) can be understood. As for the third, the Dharma of practice: because it is only by practicing as taught that one obtains the Buddha-Dharma. "Constantly acting for the gods": "for" (wèi) is in the falling tone, hence the Jin sūtra says "awakening the gods." The rest can all be understood. The above concludes the practice of active cultivation.