華嚴經疏 1.25.4

1.25.4

三淳至大。 淳謂淳厚。 至謂至到。 慈悲增上故曰淳至。 淳至有二。 一直心淳至。 謂向時發心許盡眾生界作利益。 其心一向無改易故。 二深心淳至。 謂愍苦情殷徹於後際故。 云直心深心淳至故。 又直心令證理。 深心令集善故。 起信論云。 直心者正念真如法故。 深心者樂集一切諸善行故。 四無量大。 謂攝取如來無量神力化物生信故。 云量同佛力故。 五決定大。 上妙決定信深智勝對治者。 決定信知諸佛深智堪授眾生。 令成最勝對治之用故。 云善決定眾生力佛力故。 謂以佛智力授與眾生益其智力故。 云眾生力也。 六隨順大。 謂隨順菩提令得正覺故。 云趣向無礙智隨順自然智故。 七正受大。 謂能領受諸佛大勝教法轉授眾生故。 云能受一切佛法以智慧教化故。 八最妙大。 攝受勝妙平等功德故。 云廣大如法界故。 九住盡大。 謂住是無常愛果之因盡。 是涅槃常果之因故。 云究竟如虛空盡未來際故　第四明是心生時有何等相者。 如經菩薩發如是心。 即時過凡夫地者。 以此心即是出世間道。 此時捨離凡夫性故。 又創得聖位過於地前內凡位故。 此是總句。 過義有九。 下別顯之。 一入位過。 此時初成出世間心。 猶如世人初始住胎相似法故。 云入菩薩位故。 此句約位故。 瑜伽住品名入菩薩正性離生。 梁攝論第十云。 一入菩薩正定位。 以入菩薩初無流地故。 二家過。 以得佛所證法界之分故。 云生在佛家。 故梁論云。 二生在佛家。 如諸菩薩生法二家具足尊勝故。 解云。 前住胎若下賊家不足為過。 要在王家受生。 方顯其勝故。 此句約得法為家。 瑜伽住品云。 生如來家。 三種姓過以大行成立。 堪紹佛種故云種姓尊貴。 無可譏嫌者。 梁論云。 以過二乘及世間種姓故。 解云。 良以二乘亦得生空法界。 然彼不能紹佛果位。 如雖生王家。 然或是王之僕隸等不足為貴故。 今要得王之體分繼於王位故。 子相似也。 四道過。 以非有漏故世道不攝。 是無漏故出世道攝。 故云過一切乃至出世間道故。 以雖得大乘在世間未足為勝。 如雖是王種若是鬼神之王不足為貴。 要是人天之王。 方顯道過故。 云異道生相法。 故梁論云。 四已轉一切世間行。 決定不作殺生等邪行故。 五法體過。 謂菩薩正以大悲為體。 於所作他事即是已事。 以為自身體性相似法故。 云住菩薩法中。 故瑜伽云。 設有問言菩薩以何為體當云何答。 應正答言大悲為體。 此之謂也。 前雖道勝。 若己身殘闕未足為勝。 故舉大悲顯成自體。 六住處過。 以不捨世間。 是不住涅槃方便不染。 是不住世間巧離二邊住。 住無住處故云在諸菩薩。 數論經名住在菩薩正處故也。 如王子諸根備具。 若住處下劣亦不足為勝。 菩薩雖有大悲。 若著二邊亦未為勝。 七生業過。 以順空聖智等。 入三世真如法中。 顯無終極無際限相生命相似故。 云等入三世等如也。 論經名三世真如法中。 是故此中如字即是平等法故名真如兩處用之。 應知如彼王子雖依正俱勝。 若壽命短促不足為勝。 八畢定過。 佛種不斷顯因畢定。 究竟涅槃顯果畢定。 成就相似者。 如似王子。 雖依正命勝。 若志氣不立所作不成。 不堪紹繼故云如來種中畢定究竟阿耨多羅三藐三菩提故。 住如是法等者。 牒以總結。 謂前四義中。 初明內所依身。 二辨外所求果。 三顯求果所因。 此三明發心由致。 四正顯所發心相。 此即是初住地相故。 云住如是法名住菩薩歡喜地。 以不動法。 不動法故不動法者。 釋成住義。 謂一證真理不復失故。 二乘異道所不動故。 已說住義竟。

Third, the greatness of sincere arrival. 'Sincere' means pure and substantial; 'arrival' means reaching the utmost. Because kindness and compassion are superior, it is called sincere arrival. There are two kinds of sincere arrival: First, the sincere arrival of the straightforward mind, meaning that when one earlier aroused the thought [of awakening], one promised to bring benefit to the entire realm of sentient beings, and that mind is unswervingly unchangeable. Second, the sincere arrival of the profound mind, meaning that one's feeling of pity for suffering is earnest and penetrates to the utmost limit of the future; hence [the sūtra] says, 'because of the sincere arrival of the straightforward mind and profound mind.' Furthermore, the straightforward mind causes the realization of the principle, and the profound mind causes the accumulation of good; hence the Awakening of Faith says: 'The straightforward mind is because one mindfully contemplates the nature of tathatā; the profound mind is because one delights in accumulating all wholesome practices.'

Fourth, the greatness of the immeasurable, meaning that one gathers the Tathāgata's immeasurable supernormal power to transform beings and engender faith; hence [the sūtra] says, 'because its measure is equal to the Buddha's powers.'

Fifth, the greatness of certainty. 'Exquisite and supreme, having resolute faith in the profound wisdom which is the supreme antidote' means having resolute faith that the profound wisdom of the Buddhas is capable of being bestowed upon sentient beings to cause them to accomplish the function of the most supreme antidote; hence [the sūtra] says, 'because one has good certainty in the power of sentient beings and the power of the Buddha.' This means that by bestowing the Buddha's power of wisdom upon sentient beings to increase their power of wisdom, it is therefore called 'the power of sentient beings.'

Sixth, the greatness of conformity, meaning that one conforms to bodhi to cause them to attain correct awakening; hence [the sūtra] says, 'tending toward unhindered wisdom and conforming to innate wisdom.'

Seventh, the greatness of authentic reception, meaning being able to receive the great and supreme teaching of the Buddhas and in turn transmit it to sentient beings; hence [the sūtra] says, 'being able to receive all Buddha-dharmas and teach and transform with wisdom.'

Eighth, the greatness of the most exquisite, gathering the supremely exquisite, equal merits; hence [the sūtra] says, 'vast as the dharmadhātu.'

Ninth, the greatness of abiding and exhausting: 'abiding' is the cause of impermanent pleasant fruits, and 'exhausting' is the cause of the permanent fruit of nirvāṇa; hence [the sūtra] says, 'ultimately like space, exhausting the limits of the future.'

Fourth, explaining what marks there are when this mind is produced: As the sūtra states, 'When the bodhisattva arouses such a mind, he immediately transcends the stage of ordinary beings.' This is because this mind is itself the supramundane path, and at this time one abandons the nature of an ordinary being. Moreover, one initially attains the noble stage, transcending the stages of internal ordinary beings prior to the grounds. This is the general phrase. The meaning of transcendence has nine aspects, which are explained separately below.

First, transcendence of entering the stage. At this time one initially accomplishes the supramundane mind, which is a state analogous to a worldly person first abiding in the womb; hence [the sūtra] says, 'because he enters the bodhisattva stage.' This line is framed in terms of the stage. The 'Abode Chapter' of the Yogācārabhūmi calls it 'entering the bodhisattva's certainty of rightness and abandonment of birth.' The tenth fascicle of the Liang Mahāyānasaṃgraha says: 'First, entering the bodhisattva's stage of right determination, because of entering the bodhisattva's first outflow-free ground.'

Second, transcendence of family. Because of attaining a portion of the dharmadhātu realized by the Buddha, [the sūtra] says, 'born in the family of the Buddha.' Thus the Liang treatise says: 'Second, born in the family of the Buddha. Just as bodhisattvas fully possess noble supremacy in both the birth and Dharma families.' The commentary explains: In the previous case of abiding in the womb, if it were in a family of thieves of low status, it would not be sufficient to be considered transcendent; one must take birth in a royal family to show its superiority. Thus this phrase is framed in terms of taking the Dharma as one's family. The 'Abode Chapter' of the Yogācārabhūmi says: 'born in the family of the Tathāgata.'

Third, transcendence of lineage. Because great practice is established, one is capable of continuing the Buddha's lineage; hence it says that 'the lineage is noble and honorable, free of reproach.' The Liang treatise says: 'Because it transcends the lineages of the two vehicles and the mundane.' The commentary explains: Truly, because the two vehicles also attain the dharmadhātu of the emptiness of persons, yet they cannot succeed to the fruit-stage of buddhahood. Just as although one is born into a royal family, if one is merely a servant or slave of the king, it is not worthy of being honored. Now, one must attain a share of the king's essence to succeed to the throne, which is analogous to a prince.

Fourth, transcendence of the path. Because it is not contaminated, it is not subsumed under the worldly path; because it is uncontaminated, it is subsumed under the supramundane path. Therefore it says, 'transcending all... up to the supramundane path.' Although one attains the Mahāyāna, if one remains within the world, it is not yet sufficient to be superior; just as although one is of royal lineage, if one is a king of ghosts and spirits, it is not worthy of honor; only if one is a king of humans or devas does it demonstrate the transcendence of the path. Hence it says, 'phenomena of the marks of birth on a distinct path.' Thus the Liang treatise says: 'Fourth, having reversed all worldly actions, one is determined not to perform evil actions such as killing.'

Fifth, transcendence of the essential nature. That is, the bodhisattva takes great compassion as their essence, taking the tasks done for others as their own tasks, which is a state analogous to having one's own physical essence; hence [the sūtra] says, 'abiding in the bodhisattva-dharma.' Thus the Yogācārabhūmi says: 'If someone asks: "What does a bodhisattva take as their essence?" how should one answer? One should correctly answer: "They take great compassion as their essence."' This is what it refers to. Although the path was previously superior, if one's own body were crippled and deficient, it would not yet be sufficient to be superior; hence great compassion is brought forward to manifest the accomplishment of one's own essence.

Sixth, transcendence of the dwelling place. Because of not abandoning the world, it is the non-abiding in nirvāṇa; because of skillful non-defilement, it is the non-abiding in the world, skillfully departing from the two extremes and abiding in the placeless abode; hence it says, 'among the bodhisattvas.' The treatise sūtra calls it 'abiding in the correct place of the bodhisattva.' Just as a prince may have all faculties complete, but if his dwelling place is base and inferior, it is also not sufficient to be superior; although a bodhisattva has great compassion, if they cling to the two extremes, they are also not yet superior.

Seventh, transcendence of life-activity. By conforming to the noble wisdom of emptiness and the like, entering the Dharma of tathatā of the three periods of time, showing the mark of having no end and no boundary, which is analogous to lifespan; hence [the sūtra] says, 'equally entering the equal tathatā of the three times.' The treatise sūtra calls it 'in the Dharma of tathatā of the three times.' Therefore, here the character ru (如, like/tathatā) refers to the equal Dharma, and is thus called tathatā, being used in both places. One should know that just as that prince, though both his primary and environmental retributions are superior, if his lifespan is short, it is not sufficient to be superior.

Eighth, transcendence of certainty. The uninterruptedness of the Buddha's lineage manifests the certainty of the cause; ultimate nirvāṇa manifests the certainty of the fruit. As for the analogy of accomplishment: just like a prince who, though superior in primary retribution, environmental retribution, and lifespan, if his resolve is not established and what he does is not accomplished, he is incapable of succeeding to the throne; hence [the sūtra] says, 'in the lineage of the Tathāgata, certainly attaining ultimate anuttarā-samyak-saṃbodhi.'

'Abiding in such dharmas' and so forth: this takes up [the previous points] to summarize them. Among the four meanings mentioned earlier: first, clarifying the internal body of reliance; second, distinguishing the external fruit sought; third, showing the causes for seeking the fruit—these three clarify the reasons for arousing the thought [of awakening]; fourth, directly showing the marks of the mind that is aroused. This is precisely the mark of initially abiding in the ground; hence [the sūtra] says, 'abiding in such dharmas is called abiding in the bodhisattva's Pramuditā bhūmi.'

'By the immovable dharma, because of the immovable dharma, the immovable dharma': this explains the meaning of abiding. That is: first, having realized the true principle, one does not lose it again; second, one is not moved by the distinct paths of the two vehicles. The meaning of abiding has now been explained.