本業瓔珞經疏 1.17

1.17

從汝先言云何心所行法已下。答上第四問。至敬首菩薩以來。答上心所行法問。所謂十心一發心住至灌頂住持。答心所行法。先舉十心也。四弘誓者。弘之言大。誓者自約其心。若本傷切為患之重。必欲方便令離故。云未度苦諦令度苦諦也。結業集苦廮纏處。深教令觀空。除其業結故。言未解集諦令解集諦也。四流三漏漂沒眾生。恐墜三塗大坑危嶮。教修道品令安常樂之理故。云未安道諦令安也。滅諸動亂為涅槃故。言未得涅槃令得涅槃也。二治地住心中行法。謂四念觀。眾生身中妄計有淨。教觀身空三十六物永夷淨相。計受為樂。令觀三受迭遷適心莫知依寄也。計心是常。教令觀心遷流移動無有住時也。計法有我。教觀想行無自在相得四虛寂無常樂我淨四到即滅也。皆如幻化者。五陰六大一切法自他相寂。如似虛空有用而無相也。三修行住心中所行法四大四危。空處識處。皆如實相故。言十一切入也。四生貴住心中所行法者。謂八勝處。觀內一陰空為略。五陰悉空為廣。二勝處外假一切眾生空為略。無量眾生空為廣。四勝處觀一水大空為略。無量水大空為廣。餘三大亦爾。雖云廣略。同是實法。合為四勝處。內心不染八境。故言八勝也。五方便住心中所行法者。謂八大人覺。少欲者。於五欲中色聲香味觸中但取其一。知足者。於一之中更不求勝。寂靜者。除身心十惡。精進者。策列進修行行去惡。念者。守境不移。作發後解。定者。靜心一境。惠者。得法理原是相皆虛。不諍論者。萬或妄取境界所作無功為戲。迭相是非為論。此八是大人所知為覺。六正心住心中行者。謂八解脫。聞惠得內外假空。思惠內五陰外一切法。修惠得色界五陰空為三。四空處及滅盡定為五。此八處本縛眾生。今悟相虛為解脫。七不退住心中行者。謂六和敬。三業造惡為諍破戒異見竪悋。今明捨此六事為和。八同真住心中所行者。謂三空。解因妄造為無作。解果因生為無相。因果雙虛為空。凝神三境為三昧。九法王子住心所行者。觀三苦。非樂為苦諦。無明業受生無窮為集。三空道品為道。無為寂泊為滅。皆歸一相為一合相也。十灌頂住心中行者。謂六念。佛法僧戒施天。此六是正境。歸之除或故勸念也。佛子吾先忉利天說十觀。名初十住凡夫行。若一切菩薩無不入此門向薩婆若海也。

From 'As you said earlier, "what are the dharmas practiced by the mind?"' onward, it answers the fourth question above. Down to 'Jingshou Bodhisattva', it answers the preceding question on the dharmas practiced by the mind. The so-called ten minds—from the first, the abode of raising the mind, to the tenth, the abode of anointment—answer the dharmas practiced by the mind, first listing the ten minds. 'Four great vows': 'great' (hong) means broad; 'vow' (shi) means binding one's own mind. If one originally feels deep sorrow for the gravity of affliction, one definitely wishes by skillful means to make them leave it; hence it is said, 'make those who have not crossed the truth of suffering cross the truth of suffering'. Where afflictive actions accumulate suffering and entangle, one deeply teaches them to contemplate emptiness and eliminate their karma and fetters; hence it is said, 'make those who have not understood the truth of accumulation understand the truth of accumulation'. The four floods and three outflows submerge sentient beings, and fearing they will fall into the perilous pit of the three evil destinies, one teaches the cultivation of the factors of the path to establish them in the principle of eternal bliss; hence it is said, 'make those who are not settled in the truth of the path become settled'. Extinguishing all turmoil is nirvāṇa; hence it is said, 'make those who have not attained nirvāṇa attain nirvāṇa'. Second, the dharma practiced in the mind of the abode of ground-clearing refers to the four stations of mindfulness: In sentient beings' bodies, they falsely presume purity, so one teaches the contemplation of the body's emptiness, that thirty-six impurities forever annihilate the sign of purity. Presuming sensations to be pleasure, one causes them to contemplate the three feelings shifting successively, so that the mind finds nowhere to rely. Presuming the mind to be permanent, one teaches them to contemplate the mind shifting and flowing with no time of abiding. Presuming dharmas to have a self, one teaches the contemplation that conception and volition have no sign of autonomy; upon attaining the four states of empty quiescence, the four inversions of permanence, bliss, self, and purity are instantly extinguished. 'All are like illusory transformations': the five aggregates, six elements, and all dharmas are quiescent in their own and other signs, just like empty space, which has function but lacks signs. Third, the dharmas practiced in the mind of the abode of cultivation: the four great [elements], the four perils, the sphere of empty space, and the sphere of consciousness are all like the true mark; hence they are called the 'ten universal bases'. Fourth, the dharmas practiced in the mind of the abode of noble birth refer to the eight bases of overcoming: contemplating the emptiness of one internal aggregate is concise; the emptiness of all five aggregates is expansive; the second basis of overcoming is the emptiness of all external provisional sentient beings as concise, and the emptiness of immeasurable sentient beings as expansive; the fourth basis of overcoming contemplates the emptiness of one water element as concise, and immeasurable water elements as expansive; the other three elements are also like this. Although expansive and concise are spoken of, they are equally real dharmas, combined into the four bases of overcoming. The internal mind is not defiled by the eight objects; hence they are called the 'eight bases of overcoming'. Fifth, the dharmas practiced in the mind of the abode of skillful means refer to the eight awarenesses of great beings: 'Few desires': among the five desires of form, sound, smell, taste, and touch, taking only one. 'Contentment': within that one, seeking nothing superior. 'Quiescence': eliminating the ten evils of body and mind. 'Vigor': spurring oneself forward to cultivate practices and dispel evil. 'Mindfulness': guarding the object without moving, producing subsequent understanding. 'Concentration': calming the mind on one object. 'Wisdom': attaining the principle and source of dharmas, realizing signs are all empty. 'No contention': regarding the ten thousand delusions, grasping falsely at objects where what is done is without efficacy is frivolous play, and mutually disputing right and wrong is contention. These eight are known by great beings, hence 'awarenesses'. Sixth, the practice in the mind of the abode of correct mind refers to the eight liberations: wisdom from hearing attains the emptiness of internal and external designations; wisdom from reflection attains [emptiness of] the internal five aggregates and external all dharmas; wisdom from cultivation attains the emptiness of the five aggregates of the form realm—these make three; the four formless spheres and the cessation concentration make five. These eight places originally bound sentient beings; now, realizing signs are empty, they are liberations. Seventh, the practice in the mind of the abode of non-retrogression refers to the six points of harmony and respect: committing evil through the three karmic actions is contention, breaking precepts, having divergent views, and maintaining stinginess; here, renouncing these six matters constitutes harmony. Eighth, the practice in the mind of the abode of agreement with truth refers to the three emptinesses: understanding causes as falsely made is wishlessness; understanding fruits as born from causes is signlessness; causes and fruits both being empty is emptiness; settling the spirit in these three objects is samādhi. Ninth, the practice in the mind of the abode of the Dharma prince: contemplating the three sufferings; non-bliss is the truth of suffering; ignorance and karma leading to endless rebirth is accumulation; the three emptinesses and the factors of the path are the path; unconditioned quiescence is cessation; all returning to a single sign is the unitary composite sign. Tenth, the practice in the mind of the abode of anointment refers to the six recollections: Buddha, Dharma, Saṅgha, precepts, generosity, and devas. These six are correct objects; taking refuge in them eliminates delusion, so recollection is encouraged. 'O son of the Buddha, I previously taught the ten contemplations in the Trāyastriṃśa Heaven, named the ordinary practices of the initial ten abodes. There are no bodhisattvas who do not enter this gate toward the ocean of sarvajñatā.'