大方廣佛華嚴經疏 53.27

53.27

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.