大毘盧遮那成佛經疏 2.97

2.97

經云「祕密主！信解行地觀察三心，無量波羅密多慧觀四攝法，信解地無對無量不思議，建立十心無邊智生」者，此經宗。從淨菩提心以上十住地，皆是信解中行，唯如來名究竟一切智地。如《花嚴》中，初地菩薩能信如來本行所入、信成就諸波羅密、信入諸勝地、信成就力、信具足無所畏、信生長不可壞不共佛法、信不思議佛法、信出生無中邊佛境界、信隨入如來無量境界、信成就果，於如是諸事，其心畢竟不可破壞，不復隨他緣轉，故名信解行地，亦名到於修行地也。觀察三心，即是因根究竟心。若通論信解地，則是初地菩薩得此虛空無垢菩提心時，自然於十無盡界生十大願，乃至滿足百萬阿僧祇大願，以此即是菩提心為因。從二地以去，增修大悲萬行即是無盡大願，於十法界生根，乃至漸次增長。至第八地以去，皆名方便地。《佛性論》云「八地以上境界皆同，但約方便為降階耳。」若觀一一地，亦自有三心。如以眾多十因緣得入初地，名為因緣。既安住已，以種種大悲萬行淨治是地，名為根。說淨治地果相及方便業，名究竟。餘皆准此。此經無量波羅密多四攝法，即是治地也。行者從此無有待對，出過心量不思議地，有十心無邊智生，即是初地果相也。《花嚴》云「發十大願已，則得利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。」次又成就十種淨諸地法，所謂信慈悲捨無有疲厭，知諸經論善解世法，慚愧及堅因力，供養諸佛依教修行。復次住是地已，善知諸地障，善知地成壞，善知地相果，善知地得修，善知地法清淨，善知地轉行，善知地地處非處，善知地地殊勝智，善知地地不退轉，善知淨治一切菩薩地，乃至轉入如來地。如是等有眾多十心，若廣分別，即有百萬阿僧祇度門，故曰無邊智生也。更約前三心，作十心說之。若通論信解地，則初地為種子；二地為牙；三地為疱；四地為葉；五地為花；六地為果；七地為受用種子；八地為無畏依，所謂果中之果；九地為有進求佛地慧生，是最勝心；十地此心決定。此二心無別境界，還是於第八心中約方便轉開出之耳。若一一地中，亦自具此十心。且如住初地時，成就淨治諸地法，及知諸地相，即是先解一地竟。籍此為因，智慧增長，更解二地。以十心類例，推之可知。《花嚴》有眾多十法門，亦當准此次第廣分別說也。然此經宗，從初地即得入金剛寶藏故。《花嚴》、《十地經》一一名言，依阿闍梨所傳，皆須作二種釋：一者淺略釋、二者深祕釋。若不達如是密號，但依文說之，則因緣事相往涉於〈十住品〉；若解金剛頂十六大菩薩生；自當證知也。

The sūtra says: 'Lord of Secrets! On the ground of practice based on resolute faith, one observes the three minds; through the wisdom of immeasurable pāramitās, one contemplates the four means of attraction. The ground of resolute faith is peerless, immeasurable, and inconceivable; establishing the ten minds, boundless wisdom arises.' This is the fundamental doctrine of this sūtra. From the pure bodhicitta up through the ten abiding grounds, all are practices within resolute faith; only the Tathāgata is named the ground of ultimate all-knowledge. As in the Avataṃsaka, a bodhisattva of the first bhūmi is able to have faith in what the Tathāgata's original practices entered, faith in the perfection of the pāramitās, faith in entering the superior bhūmis, faith in the perfection of the powers, faith in being replete with fearlessness, faith in generating and increasing the indestructible unshared buddha-dharmas, faith in the inconceivable buddha-dharmas, faith in the arising of the buddha-realm without middle or extremes, faith in according with and entering the immeasurable realms of the Tathāgata, and faith in accomplishing the fruit. In regard to such matters, their mind is ultimately indestructible and no longer turns in accordance with other conditions; hence it is called 'the ground of practice based on resolute faith,' and is also called 'arriving at the ground of cultivation.' 'Observing the three minds' refers precisely to the minds of cause, root, and culmination. If one discusses the ground of resolute faith generally, then when a bodhisattva of the first bhūmi attains this bodhicitta as immaculate as empty space, they naturally generate the ten great vows across the ten inexhaustible realms, up to fulfilling a million asaṃkhyeya great vows; this takes bodhicitta as the cause. From the second bhūmi onward, increasingly cultivating the myriad practices of mahākaruṇā is precisely the inexhaustible great vows taking root in the ten dharmadhātus, up to gradual growth. From the eighth bhūmi onward, all are called grounds of upāya. The Foxing lun says: 'Above the eighth bhūmi, the realms are all identical; they are merely graded in terms of upāya.' If one examines each bhūmi individually, each also naturally possesses the three minds. For instance, entering the first bhūmi by means of many ten causes and conditions is called the cause and condition. Once stably abiding, purifying this bhūmi with diverse myriad practices of mahākaruṇā is called the root. Explaining the marks of the fruit of the purified bhūmi and the deeds of upāya is called the culmination. The rest are all analogous to this. The immeasurable pāramitās and four means of attraction in this sūtra are precisely the purification of the bhūmi. From this, the practitioner is without counterpart, transcends mental calculation into an inconceivable ground, and has ten minds wherein boundless wisdom arises—this is precisely the mark of the fruit of the first bhūmi. The Avataṃsaka says: 'Having generated the ten great vows, one then attains the mind of benefit, the soft mind, the compliant mind, the tranquil mind, the tamed mind, the quiescent mind, the humble mind, the moist mind, the unmoving mind, and the unturbid mind.' Next, one also accomplishes the ten kinds of dharmas that purify the bhūmis: namely, faith, loving-kindness, compassion, renunciation without weariness, knowledge of the sūtras and treatises, skillful understanding of worldly dharmas, shame, remorse, the power of firm causes, making offerings to the buddhas, and practicing according to the teaching. Furthermore, having abided in this bhūmi, one skillfully knows the obstacles of the bhūmis, skillfully knows the formation and disintegration of the bhūmis, skillfully knows the marks and fruits of the bhūmis, skillfully knows the attainment and cultivation of the bhūmis, skillfully knows the purity of the dharmas of the bhūmis, skillfully knows the transforming practices of the bhūmis, skillfully knows the possible and impossible in each bhūmi, skillfully knows the superior wisdom of each bhūmi, skillfully knows the non-retrogression of each bhūmi, skillfully knows how to purify all bodhisattva bhūmis, up to transitioning into the Tathāgata bhūmi. There are many such sets of ten minds; if widely distinguished, there are a million asaṃkhyeya gateways of deliverance, which is why it is said that 'boundless wisdom arises.' Further, in terms of the aforementioned three minds, one may speak of them as ten minds. If one discusses the ground of resolute faith generally, then the first bhūmi is the seed; the second bhūmi is the sprout; the third bhūmi is the bud; the fourth bhūmi is the leaf; the fifth bhūmi is the flower; the sixth bhūmi is the fruit; the seventh bhūmi is the seed to be enjoyed; the eighth bhūmi is the basis of fearlessness, the so-called fruit within the fruit; the ninth bhūmi is having wisdom arise to advance and seek the buddha-bhūmi, which is the supreme mind; in the tenth bhūmi, this mind is definitive. These two minds have no separate realm; they are merely unfolded from within the eighth mind in terms of upāya. Within each individual bhūmi, it also naturally possesses these ten minds. Just as when abiding in the first bhūmi, one accomplishes the dharmas of purifying the bhūmis and knows the marks of the bhūmis, which is having first completed the understanding of one bhūmi. Relying on this as a cause, wisdom increases and one further understands the second bhūmi. By analogy with the ten minds, this can be inferred and understood. The Avataṃsaka has many tenfold dharma-gateways, which should also be broadly distinguished according to this sequence. However, the doctrine of this sūtra is that from the first bhūmi one is already able to enter the vajra treasury. Hence, according to what the ācārya transmitted, every single name and expression in the Avataṃsaka and the Daśabhūmika-sūtra must be given two kinds of interpretation: first, a shallow and abbreviated interpretation; second, a deep and secret interpretation. If one does not master such secret designations and merely explains them according to the letter, then the events and marks of causes and conditions will pertain to the Chapter on the Ten Abodes; if one understands the arising of the sixteen great bodhisattvas of the Vajraśekhara, one will naturally realize and know it.