華嚴經疏 1.26.3

1.26.3

見非不嫌觸已無恨。 此煩惱不能壞故名堅固。 二直心者。 深悲愍物為求菩提。 小乘不能壞故名堅固。 此二不壞故云自然淨。 三轉復勤修一切善根者。 是安住行。 如下所說信等善根。 一切皆是此地攝總勤修也。 此勤修有三。 初信心。 是行所依。 二修行。 是依心成行。 三迴向。 是迴行成德。 初十句明信心成。 言信心增上者。 隨所有事。 於中信增上成就。 解云。 此是總句。 隨下別句。 所有三寶等境事。 於中深信決定名為增上。 別中有九種信增上。 於中初六始起信心。 後三信增成欲。 前中初二自行。 後四利他。 前中初句。 上信三寶淨信敬行故云多行淨心。 下句於理證信。 謂真智開神故云解心清淨。 利他四中。 初一化他行。 謂說已所證授與眾生名信分別。 後三化他心。 謂慈悲是化心大也。 不疲化心常也。 後三中初於行離過。 謂不染著世是慚愧能也。 於慳等下辨慚愧相。 舉慳等取餘五蔽故。 由深慚愧六蔽不行故云莊嚴。 二於人將護。 三於法敬順。 信心竟。 第二修行成就中。 論經九句。 此中八句。 論言十句者。 授咸數十為名。 初句總集諸善根無休息。 無休息故。 故是常修也。 一切善根是頓修也。 別中八內。 初七阿含行。 後一證入行。 前中初二攝法方便。 一近善友。 略無此句。 二愛樂法。 謂於直諮直報為問答。 說難釋通為論義。 分別本文為解釋。 於此三時。 稱悅適情心生喜故云常愛樂法。 次三成三慧。 正行於中聞思可知。 修於定中不味著故。 後二是隨緣離著行。 於名於利己得不貪。 是知足行也。 未得不求是少欲行。 未受戒者。 有此貪求不得受故。 名障菩薩戒也。 已受戒者。 起此二種令戒退失。 上來阿含行言常寶心等者。 是證行證行可貴。 從喻名寶證行超出念念常現故無厭足。 修行竟　第三迴向成就中。 論中作四翻釋。 一顯意釋。 二總別釋。 三隨要釋。 四就行釋。 初中先問以發起。 此求一切智等說何等事。 何以有此問者。 為文中無迴向言故。 作此問示現迴向成就者。 答以顯示也。 以求佛果是迴向義故。 二總別解釋。 如論應知。 三隨要分別者。 此中分三。 初求何等事。 求一切智地故者。 此是初句所求果法求猶樂也。 二以何觀求觀諸佛力無畏等故。 此顯能求觀解。 是第二句三云何求。 求諸波羅密無著法故。 此顯以何行求用諸度。 離六蔽等著求此兼攝。 後十句總盡。 此三求中家者。 結一切智地。 是所求處故云家。 依家者。 結能求觀解。 謂所觀力無畏等。 是一切智中別德故。 名依家也。 無障求者。 結能求行離障蔽故。 四就行解釋中。 初二句非是此中正所修行故不別釋。 此唯解前能求之行。 論中云何求等總據。 前第三門為此總句。 下開別故云差別異求施。 二垢中初見乞詐設是語諂也。 無心許與是心曲也。 對治此如經離諂曲故。 此是一向不許。 二許而不與有三義。 一先許後不與。 二許多與少。 三許勝與劣。 皆是不隨。 先言對治。 此如經如說能行故。 二戒有一垢不護實語有二。 一犯戒以違本受時能持之言。 二覆藏不露犯。 默妄語等對治此故。 如經常行實語。 菩提資糧論頌云。 雖由實語死退失轉輪王。 及以諸天王唯應作實語。 三忍一垢。 佛家正以利他為業。 反此惱他即污佛家。 對治此如經不污佛家故。 四精進一垢。 謂於戒生退。 此三種一法廣故退。 論云。 菩薩戒無量二時久故退。 論云。 劫數長遠。 三深細故退。 論云。 難持難行。 以廣故難可具持。 時長故難可常持。 深細故難可善持。 又律儀戒中惡無不離故難持也。 餘二聚中。 善無不攝生無不度故難行也。 由此便生遏墮之心。 是此垢也。

Seeing wrongdoing without disdain, and being touched [by offenses] without harboring resentment: because these cannot be corrupted by defilements, they are called 'firm.' Second, as for the 'straight mind': possessing deep compassion and pity for sentient beings and seeking bodhi, it cannot be broken down by the Hīnayāna, and therefore is called 'firm.' Because neither of these two can be corrupted, it is said to be 'naturally pure.' Third, 'further diligently cultivating all roots of good' refers to the practice of abiding securely. Just as the roots of good such as faith and the rest are explained below, all of them are comprehended by and comprehensively, diligently cultivated in this bhūmi. This diligent cultivation has three [parts]: first, the faithful mind, which is that upon which practice relies; second, the cultivation of practice, which is the practice accomplished relying on the mind; third, dedication, which is the dedication of practice to accomplish virtue. First, the ten phrases clarify the accomplishment of the faithful mind. 'Superiority of faithful mind' means that regarding all matters, one accomplishes superior faith therein. The explanation says: this is the general phrase; according to the distinct phrases below, regarding all objects and matters such as the Three Jewels, deep and decisive faith is called 'superior.' Among the distinct ones, there are nine kinds of superior faith. Therein, the first six are the initial arising of the faithful mind, and the latter three are the increase of faith to become aspiration. In the former [group], the first two are personal practice, and the latter four benefit others. In the former [pair], the first phrase concerns the pure, faithful, and reverent practice of believing in the Three Jewels from above, hence it says 'abundantly practicing a pure mind.' The latter phrase is faith verified in the principle; namely, true cognition opening the spirit, hence it says 'the understanding mind is pure.' Among the four on benefiting others, the first is the practice of converting others; namely, explaining what one has personally realized and conferring it upon sentient beings is called 'the discrimination of faith.' The latter three are the mind for converting others: namely, loving-kindness and compassion constitute the greatness of the converting mind; being unwearied constitutes the permanence of the converting mind. In the latter three, the first is freedom from faults in practice: namely, not being tainted by or attached to the world is the function of shame and conscience. Below 'regarding stinginess and the rest,' the aspects of shame and conscience are distinguished: adducing stinginess and the rest takes in the other five hindrances; because through deep shame and conscience the six hindrances do not operate, it says 'adornment.' Second is safeguarding persons. Third is revering and complying with the Dharma. Faithful mind is finished. Second, in the accomplishment of cultivation, the Śāstra's sūtra text has nine phrases; here there are eight phrases. When the Śāstra speaks of ten phrases, it rounds up to ten as the name. The first phrase is generally collecting all roots of good without rest. Because it is without rest, it is constant cultivation. 'All roots of good' is sudden cultivation. Within the eight distinct ones, the first seven are practices of the āgama, and the latter one is the practice of realization and entry. In the former [seven], the first two are skillful means for gathering the Dharma: first, associating with good spiritual friends—this phrase is omitted in the abbreviation; second, loving and delighting in the Dharma. That is, direct inquiry and direct response constitute questioning and answering; explaining difficulties and resolving them constitutes debating; analyzing the primary text constitutes interpreting. At these three times, fitting and delighting the mind and giving rise to joy in it, it says 'constantly loving and delighting in the Dharma.' The next three accomplish the three wisdoms: among the correct practices, [the wisdoms of] hearing and thinking can be known; as for cultivation, it is because one does not relish attachment within meditation. The latter two are practices of freedom from attachment following conditions: regarding fame and regarding gain, having obtained them, not being greedy is the practice of contentment. Not having obtained them, not seeking after them is the practice of having few desires. For those who have not taken the precepts, having this greed and seeking prevents them from being received, and is thus called 'hindering the bodhisattva precepts.' For those who have already taken the precepts, giving rise to these two causes the precepts to degenerate and be lost. The above were practices of the āgama. The statement 'constantly [guarding] the jewel-mind' and so forth is the practice of realization: the practice of realization is precious; taking its name as 'jewel' from the metaphor, the practice of realization surpasses [others] and is constantly manifest moment to moment, hence there is 'no satiety.' Cultivation is finished. Third, in the accomplishment of dedication, four explanatory turns are made in the Śāstra: first, explaining by revealing the intention; second, explaining generally and distinctly; third, distinguishing according to the essentials; fourth, explaining in terms of practice. In the first, it first asks in order to initiate: 'In seeking the ground of sarvajñā and so forth, what matter is spoken of?' Why is there this question? Because the text contains no word for 'dedication.' Making this question to manifest the accomplishment of dedication, it replies in order to reveal it; for seeking the fruit of buddhahood is the meaning of dedication. Second, general and distinct explanations: should be known according to the Śāstra. Third, distinguishing according to the essentials: here it is divided into three. First, seeking what matter? 'Because of seeking the ground of sarvajñā'—this is the first phrase, the fruit-Dharma that is sought; 'seeking' is still 'delighting.' Second, by means of what contemplation does one seek? 'Because of contemplating the powers, fearlessnesses, and so forth of all buddhas'—this reveals the contemplative understanding that can seek, and is the second phrase. Third, how does one seek? 'Because of seeking the unattached dharmas of all pāramitās'—this reveals with what practice one seeks, using the pāramitās to seek free from the attachment of the six hindrances and so forth; this also encompasses and exhausts the ten phrases below. Among these three seekings, 'home' concludes the ground of sarvajñā: it is the place that is sought, hence called 'home.' 'Relying on home' concludes the contemplative understanding that can seek: the contemplated powers, fearlessnesses, and so forth are distinct virtues within sarvajñā, hence called 'relying on home.' 'Seeking without obstacles' concludes that the practice that can seek is free from hindrances. Fourth, in explaining in terms of practice, the first two phrases are not the correct practices cultivated here, and thus are not explained distinctly. This only explains the practice that can seek from before. 'How does one seek' and so forth in the Śāstra broadly takes the prior third gate as this general phrase; below it opens into distinctions, hence it speaks of distinct seekings: Giving: among the two stains, first, seeing a petitioner and falsely pretending [generosity] is speech that is flattery; having no intention to promise and give is a mind that is crooked. Remedying this, as the sūtra says, 'free from flattery and crookedness,' this is categorically refusing to promise. Second, promising but not giving has three meanings: first, first promising and later not giving; second, promising much and giving little; third, promising the superior and giving the inferior. All are not following one's previous words. Remedying this, as the sūtra says, 'being able to act as one speaks.' Second, Precepts has one stain, not guarding truthful speech, which has two [aspects]: first, violating the precepts so as to breach the word of being able to maintain them when originally receiving them; second, concealing and not exposing the violation, silent false speech, and so forth. Remedying this, as the sūtra says, 'constantly practicing truthful speech.' The Bodhisambhāra-śāstra verse says: 'Even if on account of truthful speech one dies, or falls from being a Cakravartin king, or from being all heavenly kings, one ought only to speak truthful speech.' Third, Patience has one stain: the house of the Buddha takes solely the benefiting of others as its enterprise; opposite to this, afflicting others defiles the house of the Buddha. Remedying this, as the sūtra says, 'not defiling the house of the Buddha.' Fourth, Vigor has one stain: namely, giving rise to retreat regarding the precepts. This has three kinds: first, retreat because the dharma is vast—the Śāstra says 'the bodhisattva precepts are immeasurable'; second, retreat because the time is long—the Śāstra says 'the number of kalpas is long and distant'; third, retreat because they are profound and subtle—the Śāstra says 'difficult to maintain and difficult to practice.' Because they are vast, it is difficult to maintain them completely; because the time is long, it is difficult to maintain them constantly; because they are profound and subtle, it is difficult to maintain them well. Furthermore, within the prātimokṣa precepts, there is no evil that is not abandoned, hence they are difficult to maintain; within the other two collections [of precepts], there is no good that is not gathered and no sentient being that is not delivered, hence they are difficult to practice. On account of this, one gives rise to a mind of slackness and falling back; this is this stain.