大方廣佛華嚴經疏 53.27

53.27

第七「出家」下二門，明捨家期道行。初明出家、後顯修行。今初，雖能深宮入道而出家者，示斯十意：初二令厭捨苦果。次二欣揚勝道。次二令離利鈍集。著常見者，貴常為貴，故不出家；著斷見者，身滅無餘，何須出家。既非常斷，明可修進，云離二邊。又非苦樂等。次二顯界家繫滅。後二顯得果同因。二示苦行者，行有苦樂。而遍苦者有斯十意：一為小乘要，謂勤苦方得道故。二示同異道，摧邪見故，謂六年自餓無道，後受乳糜，方得顯餓非真。三一言罵佛，六載受飢故。緣如《大乘方便經》第二。四五濁眾生皆有重罪，憂惱覆心不能得道，令彼念言謗佛尚得解脫，況我等耶？即悔除故，亦如彼說。五策懈怠眾生故。六令知為法忘飢故。七示著樂非道故。八始末精勤故。九準晉經云「欲令未來眾生發精進故。」今精進之言合在前句，缺斯一句。十苦行待機者，顯悲深故。

Seventh, the two gates from 'renunciation' onward clarify the practice of relinquishing home life and aspiring to the Way. First it clarifies renunciation, and later it reveals practice. Now, as for the first: although able to enter the Way within the deep palace, his renouncing home manifests these ten intentions: The first two cause beings to become weary of and abandon the fruits of suffering. The next two rejoice in and extol the superior Way. The next two cause beings to depart from the accumulations of sharp and dull [views]: those attached to the eternalist view value permanence as noble, and thus do not renounce home; those attached to the annihilationist view hold that when the body perishes nothing remains, so why would one need to renounce home? Since it is neither permanent nor annihilated, it is clear that one can cultivate and progress; this is called leaving the two extremes. Also, it is neither suffering nor pleasure, and so forth. The next two reveal that the bonds of the household in the realms are extinguished. The last two reveal that the attainment of the fruit is identical to the cause. Second, manifesting ascetic practices: practices have both suffering and pleasure. But completely undergoing suffering has these ten intentions: 1. As an essential for the Small Vehicle: that is, only through diligent suffering does one attain the Way. 2. Showing conformity with heterodox paths to crush wrong views: that is, starving oneself for six years brought no Way, and only after accepting milk porridge could it be revealed that starving was not genuine. 3. Because of reviling a Buddha with a single word, he suffered hunger for six years: the background condition is as in the second fascicle of the Mahāyāna Upāyakauśalya Sūtra. 4. Sentient beings of the five defilements all have grave sins, with anxiety and distress veiling their minds so that they cannot attain the Way; causing them to reflect: 'Even one who slandered a Buddha still attained liberation, how much more so ourselves?' Whereupon they repent and eradicate them, which is also as explained there. 5. To spur indolent sentient beings. 6. To make them realize that for the sake of the Dharma one forgets hunger. 7. To show that attachment to pleasure is not the Way. 8. Diligence from beginning to end. 9. According to the Jin sūtra, it says: 'Desiring to cause future sentient beings to arouse vigor.' Here the words 'arouse vigor' should belong to the preceding sentence, lacking this one sentence. 10. Ascetic practices awaiting the opportune capacity: this reveals the depth of his compassion.