大方廣佛華嚴經疏 53.5

53.5

第三「出生佛法」下三門，明對治修行增長。於中分二：先二門明修行增長、後一門明修行對治。今初，亦二：此門正明增長、後門顯立勝名。今初，從緣出生即增長義，亦猶出息增長其多。十中，初二順人信法、次二願智不虛、次二時處廣長、次二無間普遍、後二勝行攝生。二、丈夫名號，即立勝名，由德行內增，故嘉名外立。十中，前四從境立名、五六約當體受名，上皆自利；七八利他、九通顯勝，具二利故，上皆自分因名；後一勝進果，稱上皆隨德假名故。《瑜伽》四十六明菩薩隨德假名有十六種，初名菩提薩埵，十六名為法師。《顯揚》第八、《莊嚴論》十二皆同此說。又《商主天子經》五義立名，恐繁不會。第二、有十種道，明修行對治。《地經》寄位廣明三十七品；今約實位故，增數顯十皆為對治，並是正道。十中，前二後一名義皆不共，三道則名義俱共，四道至九名共小乘，義唯實教。前三可知。言義唯實者，故四行云「善巧迴向，無休息故。」五根定根知三昧入出，六通天眼見死此生彼，七六念成七，加念眾生為大悲故，亦是廣七覺中一念覺故。餘例此知。八正思惟，順一切智。九次第定，皆寂用雙行。初禪離欲恚害而逆化眾生，亦用欲等言說，故云一切語業。二禪雖無覺觀，不壞淨覺以為說因。三禪離喜，而生法喜。四禪離樂，而受解脫道樂。從「此不」下明四無色定，但總相顯勝。「雖住滅」下即滅盡定，此定雖盡滅諸不恒行心心所法，及滅恒行染污一分，而以厭患想受為先，故名滅想受定，由非想地猶有細想，是捨受故。今實教明即受等性滅，故不息菩薩行。是以七地云能念念入，亦念念起等。餘如三地及七地中辨。十力中，六「遍一切」下，是一切至處道智，八是天眼，九是宿命。今三世悉知，況乎宿命。餘如初會中辨。

Under the third [heading], the three sections beginning with "bringing forth the Buddhadharmas" explain the antidotes and the increase of cultivation. This is divided into two parts: first, two sections explain the increase of cultivation; then, one section explains the antidotes of cultivation. Now, the first also has two parts: this section directly explains the increase; the subsequent section reveals the establishment of supreme designations. Now, concerning the first: bringing forth from conditions has the meaning of increase, just as exhalation increases in abundance. Among the ten: the first two follow beings and believe in the Dharma; the next two ensure vows and wisdom are not in vain; the next two concern vastness and extent of time and place; the next two are uninterrupted and all-pervading; the latter two involve supreme practice gathering sentient beings. Second, the titles of great persons establish supreme designations; because virtuous practices increase within, fine names are established without. Among the ten: the first four establish designations according to the object; the fifth and sixth take designations in terms of the essence itself—all the above pertain to self-benefit; the seventh and eighth pertain to benefiting others; the ninth universally reveals supremacy, possessing both benefits—all the above are causal designations of one's own level; the last one is the fruit of superior progress, designations [above] all being provisional names according to virtues. Fascicle 46 of the *Yogācārabhūmi* explains sixteen kinds of provisional names of a bodhisattva according to virtue, the first named "bodhisattva" and the sixteenth named "dharmabhāṇaka." The eighth fascicle of the *Prakaraṇāryavācā* and the twelfth of the *Sūtrālaṃkāra* both concur with this explanation. Furthermore, the *Śreṣṭhiputra-paripṛcchā-sūtra* establishes designations through five meanings, which are not brought together here for fear of prolixity. Second, the ten kinds of paths explain the antidotes of cultivation. The *Daśabhūmika-sūtra* provisionally clarifies the thirty-seven factors of awakening according to the stages; here, in accordance with the actual stages, the enumeration is increased to reveal ten, all serving as antidotes and all being the noble path. Among the ten: the first two and the last one are uncommon in both name and meaning; three paths are common in both name and meaning; from the fourth to the ninth path, the names are shared with the Hīnayāna, but the meaning belongs solely to the actual teaching. The first three are understandable. What is meant by the meaning belonging solely to the actual teaching is that the fourth practice says, "Skillful pariṇāmanā, because there is no resting." Among the five faculties, the faculty of concentration knows the entry into and exit from samādhi; the sixth, the divine eye, sees dying here and being born there; the seventh, the six recollections become seven by adding recollection of sentient beings out of great compassion, which also expands upon the recollection factor of awakening among the seven factors of awakening. The rest can be understood by analogy with this. (8) Right intention conforms with all-knowledge. (9) The sequential attainments all practice quiescence and functioning in tandem. The first dhyāna abandons desire, malice, and harmfulness, yet adapts to transform sentient beings, and also uses words of desire and so forth; hence it says "all vocal actions." Although the second dhyāna lacks coarse and subtle thought (vitarka-vicāra), it does not destroy pure awareness as a cause for speaking. The third dhyāna abandons joy, yet gives rise to the joy of the Dharma. The fourth dhyāna abandons pleasure, yet experiences the pleasure of the path of liberation. From "This does not..." onwards, it clarifies the four formless attainments, simply revealing their supremacy in general marks. From "Although abiding in cessation..." onwards is the attainment of cessation (nirodha-samāpatti). Although this attainment completely extinguishes all non-constant mental factors and mental concomitants, and extinguishes a portion of constant defilements, it is preceded by revulsion toward ideation and feeling, and is therefore named the attainment of the cessation of ideation and feeling; for the stage of neither ideation nor non-ideation still contains subtle ideation, which is neutral feeling. Here, the actual teaching explains that the very nature of feeling and so forth is extinguished, and thus it does not halt bodhisattva practices. Hence the Seventh Stage says that from moment to moment one is able to enter, and also from moment to moment to arise, and so forth. The rest is distinguished as in the Third and Seventh Stages. Among the ten powers, under the sixth, "all-pervading..." is the wisdom of the paths leading to all destinations; the eighth is the divine eye; the ninth is recollection of past abodes. Now, all three times are fully known, not to mention past abodes. The rest is distinguished as in the first assembly.