大方廣佛華嚴經疏 53.23

53.23

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.