大方廣佛華嚴經疏 53.23

53.23

第三正明入胎十事。如有問言：於四生中化生為上，佛為最勝，何故胎生？諸經論中多用初緣以通此問，今明具十以表無盡。一化劣解，此通凡小。二攝眷屬化生，設有父母等恩養少故。三三時無亂，出時無亂，在後初生故。《俱舍．世品》明輪王唯入無亂，緣覺兼住，唯佛三時無亂，以福智俱勝故。《瑜伽》同此。上之三緣，小教亦說；次下四事，兼於權大。四演法益物。五乘願化生。六破胎生慢。誰能於佛恃種族耶？七胎障不隔故，令大心同覩。後之三緣，唯實教有。八同類共集說智慧藏，為胎藏故。九定力現嚴，以離垢藏為胎藏故。十興供聞法，以法界藏為胎藏故，此一是總。八九即法界別義，法界寂然是離垢義，寂而常照是智慧義。又前二是能證，後一所證，能所冥合諸佛生故。又前二不壞小而廣容，後一不動此而普遍，如是自在是佛生故。

Third, the direct clarification of the ten matters of entering the womb. Suppose someone asks: 'Among the four forms of birth, apparitional birth is supreme, and the Buddha is the most superior; why then is he born from a womb?' Various sūtras and treatises mostly use the first condition to resolve this question; here it is explained as possessing ten, so as to express inexhaustibility. 1. Transforming those of inferior understanding: this applies to both ordinary persons and the Small Vehicle. 2. Gathering family members: with apparitional birth, even if there were parents, their care and nurturing would be slight. 3. Being unconfused during the three times: being unconfused at the time of emergence occurs later, at initial birth. The 'World Chapter' of the Kośa explains that a wheel-turning king is unconfused only when entering; a pratyekabuddha is also unconfused when dwelling; only a Buddha is unconfused during the three times, because his merit and wisdom are both superior. The Yogācāra is identical to this. The above three conditions are also explained in the Small Teaching. The next four matters also apply to the provisional Great Vehicle. 4. Proclaiming the Dharma to benefit beings. 5. Being born through an apparitional transformation by mounting vows. 6. Shattering conceit regarding womb birth: who could rely on family clan before the Buddha? 7. Because womb obstructions do not impede: causing those of great aspiration to see alike. The last three conditions exist only in the Real Teaching. 8. Peers gathering together to expound the treasury of wisdom, taking it as the womb treasury. 9. Manifesting adornments through the power of samādhi, taking the immaculate treasury as the womb treasury. 10. Raising offerings and hearing the Dharma, taking the dharmadhātu treasury as the womb treasury; this one is the comprehensive. The eighth and ninth are specific senses of the dharmadhātu: the dharmadhātu being quiescent is the sense of immaculate; quiescent yet constantly illuminating is the sense of wisdom. Furthermore, the first two are the ability to realize, and the last one is the realized; when the subject and object are harmoniously fused, all Buddhas are born. Furthermore, the first two do not destroy the small yet vastly contain, while the last does not move from this yet pervades everywhere; being sovereign like this is the birth of Buddhas.