華嚴略疏卷第三 3.26

3.26

已說以何因生如是心。次說是心生時有何等相。上來三十心。六義中初明入地行。二越凡夫已下十句明地體。三多喜已下三十句明地相。四大悲已下三十五句淨地行。五少見諸佛已下滿地行。六閻浮王已下地果也。若依論釋中有八句似用。過凡夫地一句為總。下八句是別。皆釋過義。住如是法一句釋亦似總結。即第十句也。就中前後二句為總。中間八句釋過。上下八中。初句明入位過。三種性過。四道過。五法體過。七業過。八畢竟定過。成出世間心如始住胎釋入位過也。家相似如彌勒中說釋家過　生在下已下是。子相似法大乘行故釋。種性已下是。道過世間出世間道不攝攝故釋。過一切已下是。法體者大悲為體。他作如已作。住菩薩已下是。處者不捨世間善巧住故。在諸已下是。業者順空聖智生入三世等是。畢定者佛種不斷。究竟涅槃道畢定等是。論云。如是示現凡夫生菩薩生入胎不相似有煩惱無煩惱故。凡夫不入胎有煩惱。此三位在地前。菩薩入胎無煩惱。此位在地上。故下八句並云不相似名曰過也。住如是等過法名歡喜。汝已得不動法故。

By what cause such a mind is generated having been explained, next is explained what characteristics there are when this mind is generated: regarding the above thirty minds, among the six meanings, the first clarifies the practice of entering the grounds; (2) from 'surpassing ordinary beings' onward, the ten clauses clarify the essence of the ground; (3) from 'much joy' onward, the thirty clauses clarify the characteristics of the ground; (4) from 'great compassion' onward, the thirty-five clauses clarify purifying the practice of the ground; (5) from 'rarely seeing the Buddhas' onward, [the clauses clarify] completing the practice of the ground; (6) from 'Jambudvīpa king' onward is the fruition of the ground. If according to the treatise's commentary, eight clauses seem to be used: the single clause 'surpassing the stage of ordinary beings' is the general, and the lower eight clauses are particulars, all explaining the meaning of surpassing. The single clause 'abiding in such dharmas' also seems to serve as a concluding summary, namely the tenth clause. Within this, the two clauses at the beginning and the end are general, and the eight clauses in the middle explain surpassing. Among the upper and lower eight: the first clause clarifies surpassing in entering the stage; [the second in family;] the third in lineage; the fourth in the path; the fifth in the essence of dharmas; [the sixth in place;] the seventh in activity; the eighth in definite determination. Accomplishing the supramundane mind is like newly abiding in the womb, explaining surpassing in entering the stage. Similarity of family is as explained in the Maitreya [chapter], explaining surpassing in family; 'born in the family of the Tathāgata' onward is this. Similarity of sons is practicing the Mahāyāna Dharma, explaining 'lineage' onward. Surpassing in the path is because mundane and supramundane paths do not subsume what is subsumed here, explaining 'surpassing all' onward. Essence of dharmas takes great compassion as its essence: treating others' actions as one's own actions, explaining 'abiding in the bodhisattva's...' onward. Place is skillfully abiding without abandoning the world, explaining 'in all...' onward. Activity is the arising of noble wisdom that complies with emptiness, entering the three periods of time, and so forth. Definite determination is the non-interruption of the Buddha-lineage, definite determination in the ultimate path of nirvāṇa, and so forth. The treatise says: 'In this way it shows that the birth of ordinary beings and the birth of bodhisattvas, their entering the womb, are not similar, because of possessing afflictions versus being without afflictions.' Ordinary beings do not enter the womb without afflictions; these three stages are prior to the grounds. Bodhisattvas enter the womb without afflictions; this stage is on the grounds. Therefore, the eight clauses below all say 'not similar', which is called 'surpassing'. Abiding in such surpassing dharmas is called Joyous, because you have already attained the unmoving Dharma.