梵網經古迹記 1.86

1.86

述曰：明十地中，牒問，可知。此初地中，舉章門。言「平等慧體性地」者，「平等慧」者，能證智也；「體性」者，所證真也。「地」即總也。次行相中，「真實法」者，內證門也；「真實化」者，外化門也。具此二利，言「一切行」，真無漏行，正感佛果。言華實破闇種，名光遍證法界。言「滿足四天果」者，攝報果也。「乘用任化」者，世俗門化。「無方理化」者，勝義門化。於十力等，皆得入者，如《瑜伽》云：初地已上，分得百四十不共佛法故。「淨土大願」者，堪住他受用土願故。「一切論」者，五明論也。「一切行」者，於彼五明，多有所作。「坐佛性地」者，已入大地故。一切障礙，分別起障，凡夫因果，惡趣北州，無想天等。「從一佛土入無量土」者，不動一國，至諸國故。「從一劫入無量劫」者，於一念中，攝三際故，或舒一劫，為多劫故。「不可說法為可說」者，堪說內證甚深法故。攝法歸智名「反照」。「見一切法常入二諦」等者，遊照二諦宅心真故。「知十地次第」者，地位也。「一一事示眾生」者，地行也。「身心不變」者，會一味故。「十惡」者，殺生等也。雖知黑品，住白品故。「一智見有無二相」者，達三性故。「分分了起」者，別別了知色故，別別生起色故。「入受色報」者，趣入領受有色報故，即不生無色也。「而心無縛」者，雖住靜慮生欲界等，慧光恒照遍滿真故，無生理中信忍空慧常現前也，即五忍之第二初故。「其中間一切法門」者，十度也。「略出」下，結初地大海，今略出也。

The commentary says: In clarifying the ten bhūmis, the repetition of the question can be known. Here, in the first bhūmi, it introduces the chapter section. As for "the ground of the essential nature of equal wisdom," "equal wisdom" is the wisdom capable of realizing; "essential nature" is the truth that is realized; "ground" is the general summary. Next, in the characteristics of practice, "real dharma" is the gate of internal realization; "real conversion" is the gate of external conversion. Possessing these two benefits, it says "all practices," which are true undefiled practices that directly correspond to the Buddha-fruit. It says that flower and fruit destroy the seeds of darkness, termed light thoroughly realizing the dharmadhātu. As for "fulfilling the fruit of the four heavens," this is the circumstantial result of retributive embodiment. "Spontaneous conversion by mounting and functioning" is conversion through the worldly gate. "Conversion in principle without fixed direction" is conversion through the ultimate gate. Being able to enter into the ten powers, etc., is as stated in the *Yogācārabhūmi*: from the first bhūmi onward, one partially attains the one hundred and forty unshared Buddha-dharmas. "The great vow of the pure land" is because of the vow capable of abiding in the land of enjoyment for others. "All treatises" refers to the treatises of the five sciences. "All practices" means doing much regarding those five sciences. "Sitting on the ground of Buddha-nature" is because one has already entered the great ground. "All obstacles" refers to obstacles arising from discrimination, the causes and results of ordinary beings, evil destinies, the northern continent, the heaven of non-conception, and so forth. "From one Buddha land entering immeasurable lands" means reaching all lands without moving from one country. "From one kalpa entering immeasurable kalpas" means gathering the three periods of time into a single moment, or extending one kalpa into many kalpas. "Making inexpressible dharmas expressible" means being capable of explaining the profound dharmas of internal realization. Subsuming dharmas into wisdom is called "reflective illumination." "Seeing all phenomena as constantly entering the two truths," etc., means that one traverses and illuminates the two truths while keeping the mind centered on truth. "Knowing the sequence of the ten bhūmis" refers to the positions of the stages. "Demonstrating each single matter to sentient beings" refers to the practices of the stages. "Body and mind unchanging" means harmonizing into a single taste. The "ten evils" are killing living beings and so forth. Although knowing the dark faction, one abides in the white faction. "A single wisdom seeing the two characteristics of existence and non-existence" means mastering the three natures. "Understanding and arising part by part" means separately and distinctly understanding form, and separately and distinctly giving rise to form. "Entering to receive corporeal retribution" means advancing to receive a retribution possessing form; that is, one is not born into the formless realm. "Yet the mind is without bondage" means that although abiding in dhyāna one is born in the desire realm, etc., because the light of wisdom constantly shines and pervades truth, the empty wisdom of the forbearance of faith within the principle of non-arising constantly manifests before one; this is the beginning of the second of the five forbearances. "All Dharma gates in between" refers to the ten perfections. Below, "briefly set forth" concludes that the first bhūmi is like a great ocean, and is now only briefly set forth.