本業瓔珞經疏 1.18

1.18

十行心者。一歡喜心行。二饒益心行。三無瞋恨心行。四無盡心行。五離癡亂行。六善現心行。七無著心行。八尊重心行。九善法心行。十真實心行。總列十行於前。即十觀心所觀法者。先提章門釋觀學於後也。一為自得一切種智故。所謂四正法。惡有已未善有曾當。何等為四也。若未生惡不善法。為不生故生。欲懃進攝心正除。已生惡不善法。為斷故生。欲懃進攝心正除。未生善法。為生故生。欲懃進攝心正住。已生善法。安住修集。為增廣不失故生。欲懃進攝心正住。正以懃斷已未二惡。懃生曾當二善故。言四正懃法也。佛子二饒益行心所行法者。謂四如意足。何等為四。念定。精進定。欲定。惠定。如是四法。以慈悲喜捨而為根本。是四無量心。常親近故。心得調柔。心調柔故。得入初禪第二第三至第四禪。入諸禪故身得輕軟。成就如是身心輕軟入如意分。入如意分已即生神通。得神通已。若欲進止如風行空自在無礙。是名菩薩四如意足。佛子三無瞋恨行願無畏具足。所謂五根。信念精進定惠。云何信根。信於四法。何等四法。於生死中行世正見。信業果報。信菩薩行不隨諸見。信一切佛有無量功德。信此四法以為信根也。云何念根。若法信根所攝。是法專念終不妄失。是名念根。云何進根。若法念根所攝。是法即應增修策進。是名進根。云何定根。若法進根所攝。是法不妄不失。一心不亂。是名定根。云何惠根。若法定根所攝。是惠所觀。內自照了。不從他知。自住正行。是名惠根也。四無盡行心中行者。謂五分法身。五離癡亂行。為化一切眾生故。所謂八正道。何等為八。正見。正思惟。正語。正業。正命。正精進。正念。正定。云何正見。若見出世不起我見。乃至士夫常斷有無。如是等見。亦復不起善不善生死涅槃二相之見。是名正見。云何正思惟。若思能起貪欲瞋癡諸煩惱等。是名不正。正思惟者。唯思五分法身。能思如是住戒聚等。名正思惟。云何正語。凡所演說。不令身心而有煩惱。亦不損他。成就如是趣於正道。是名正語。云何正業。若行善有善報。惡有惡報。非善非惡有非善非惡報。若業能盡業。是業必作。是名正業。正命者。不捨聖眾頭陀威儀。不為世間利養所牽。是名正命。正精進者。若進趣世間貪婬瞋恚愚癡煩惱。不名正進。若入聖諦聖道寂滅涅槃舉緣正路。如是精進。名正精進。正念者。於法正直為正守境為念。故名正念。正定者。於一切法不亂。是名正定。證於無生作一合相也。佛子六善現行得大慈悲故。所謂七觀。何等為七。一若念覺分。能觀於法。能分別法。撰集思智。亦能觀察諸法自進。念如是等令其覺了。是名念覺分。擇法覺分者。若能分別曉了八萬四千法聚。如所了法分別撰擇。是名擇法覺分。進覺分者。若念法。擇法。喜法。除法。定法。捨法。以智攝取精進踊猛。是名精進覺分。喜覺分者。於無量法心生悅豫。為喜覺也。除覺分者。若除身心及諸煩惱。離於覆蓋令心正住。為除覺分也。定覺者。如所入定悉能覺了。非不入定是覺了法。是名定覺分。捨覺分者。若法憂喜其心不沒。無喜無著。為捨覺分也。七無著心中行者。五方便觀也。五善根者。能觀體也。止觀者。四念是也。凡夫於彌劫起或不止。今始得明定之解。未止八到也。故名止觀也。煖觀者。無相惠火。燒滅煩惱。故名煖觀也。頂觀者。得三界空。生法二空。中上品善。炎炎照理。心心寂滅也。忍觀者。伏三界結。實我人故。照理無生。為忍也。欲界四禪四空有九十忍。初觀欲界四諦也。一觀苦觀進觀滅觀道得四心。又除苦三諦觀得三心。又除集二諦觀得二心。又除道一諦觀得一心。又除滅諦觀也得十心。欲界既十。又四禪四空各十觀。合為九十忍也。三界空者。假實二空也。第一觀者。三界中上忍。照第一空為第一也。能生十地者。嘆此五善根。能遠生十地之解也。無相大明惠者。嘆此善根能遠生金剛惠也。聖人胎未變者。嘆此善根遠生當果也。第一空平等者。嘆解一諦也。佛子八入一切佛國中行行故。善現心行。所謂四辯。云何義無礙智菩提心者。名無礙句。何以故。菩提心中攝諸義故。是名義無礙。一切法界入菩提心。是名法無礙。實無文字而說文字。是名辭無礙。不可說法說不斷絕。是名樂說無礙也。佛子九善法心中行者。謂十二因緣。佛子十真實灌心中行者。謂菩薩三寶。佛子吾於炎天為諸天說者。舉第四會十行法。以證今說也。

The minds of the ten practices are: first, the practice of the joyful mind; second, the practice of the mind that brings benefit; third, the practice of the mind without anger or resentment; fourth, the practice of the inexhaustible mind; fifth, the practice of leaving behind delusion and confusion; sixth, the practice of the well-manifested mind; seventh, the practice of the unattached mind; eighth, the practice of the reverent mind; ninth, the practice of the wholesome-dharma mind; and tenth, the practice of the true mind. The ten practices are set out completely above; regarding the phenomena contemplated by these ten contemplative minds, the section headings are introduced first, and the study of contemplation is explained afterwards. First, in order to attain the knowledge of all aspects by oneself: the so-called four correct dharmas. Evils include those already present and those not yet present; goods include those past and those yet to come. What are the four? If unarisen evil and unwholesome dharmas exist, one generates desire, diligence, vigorously advances, and collects the mind in correct abandoning so that they do not arise. Regarding already arisen evil and unwholesome dharmas, one generates desire, diligence, vigorously advances, and collects the mind in correct abandoning so as to eliminate them. Regarding unarisen wholesome dharmas, one generates desire, diligence, vigorously advances, and collects the mind in correct abiding so that they arise. Regarding already arisen wholesome dharmas, one stably abides, cultivates and accumulates them, generating desire, diligence, vigorously advancing, and collecting the mind in correct abiding so that they increase, expand, and are not lost. Precisely because one diligently eliminates the two evils—already arisen and not yet arisen—and diligently generates the two goods—past and future—they are called the four dharmas of correct diligence. Sons of the Buddha, regarding the phenomena practiced in the mind of the second [practice], the practice of bringing benefit: they are the four bases of psychic power. What are the four? Concentration of mindfulness, concentration of energy, concentration of desire, and concentration of wisdom. These four dharmas have kindness, compassion, sympathetic joy, and equanimity as their root. Because one constantly stays close to these four immeasurable minds, the mind becomes tempered and malleable. Because the mind is tempered and malleable, one is able to enter the first dhyāna, the second, the third, up to the fourth dhyāna. Because one enters the various dhyānas, the body becomes light and supple. Accomplishing such lightness and suppleness of body and mind, one enters the domain of psychic powers. Having entered the domain of psychic powers, one then produces supernormal powers. Having attained supernormal powers, if one wishes to advance or stop, it is like the wind moving through the sky, autonomous and unobstructed. These are named the bodhisattva's four bases of psychic power. Sons of the Buddha, the third [practice], the practice without anger or resentment, possesses aspirations and fearlessness; it refers to the five faculties: faith, mindfulness, energy, concentration, and wisdom. What is the faculty of faith? Having faith in four dharmas. What are the four dharmas? Practicing mundane right view amidst birth and death; having faith in karma and its fruition; having faith that bodhisattva practice does not follow various [false] views; and having faith that all buddhas possess immeasurable merits. Faith in these four dharmas constitutes the faculty of faith. What is the faculty of mindfulness? If a dharma is encompassed by the faculty of faith, one focuses mindfulness on this dharma and never forgets or loses it; this is called the faculty of mindfulness. What is the faculty of energy? If a dharma is encompassed by the faculty of mindfulness, one then increasingly cultivates and spurs oneself on with this dharma; this is called the faculty of energy. What is the faculty of concentration? If a dharma is encompassed by the faculty of energy, this dharma is not forgotten and not lost, and the mind is unified and undisturbed; this is called the faculty of concentration. What is the faculty of wisdom? If a dharma is encompassed by the faculty of concentration, it is contemplated by wisdom, internally illumining and understanding of oneself, not knowing through others, and naturally abiding in correct practice; this is called the faculty of wisdom. The practice within the mind of the fourth [practice], the inexhaustible practice, refers to the fivefold dharmakāya. The fifth [practice], the practice of leaving behind delusion and confusion, is for the purpose of transforming all sentient beings; it refers to the eightfold noble path. What are the eight? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What is right view? If, with worldly transcendence, one views without generating views of a self, down to views of a person, permanence or annihilation, existence or nonexistence, and does not generate views of the dual characteristics of good and non-good, or birth and death and nirvāṇa; this is called right view. What is right thought? If thought can give rise to greed, anger, delusion, and various afflictions, it is called not right. Right thought means only thinking of the fivefold dharmakāya; being able to think in this way and abide in the collection of precepts and so forth is called right thought. What is right speech? In whatever one expounds, one does not cause affliction to arise in body or mind, nor does one harm others; accomplishing this and tending toward the right path is called right speech. What is right action? If one acts virtuously, there is a virtuous retribution; if evilly, an evil retribution; if neither virtuously nor evilly, a neither virtuous nor evil retribution. If an action can exhaust karma, that action must be performed; this is called right action. Right livelihood: not relinquishing the dhūta deportment of the noble assembly, and not being drawn away by worldly gains and offerings; this is called right livelihood. Right effort: if one advances toward worldly lustful greed, anger, stupidity, and afflictions, it is not called right effort. If one enters the noble truths and the noble path, the extinction of nirvāṇa, and raises the conditions for the right path, such effort is called right effort. Right mindfulness: being upright with respect to phenomena is 'right', and maintaining the object is 'mindfulness'; hence it is called right mindfulness. Right concentration: being undisturbed with respect to all phenomena is called right concentration, realizing unarising and forming an integrated characteristic. Sons of the Buddha, because the sixth [practice], the practice of well-manifesting, attains great compassion, it refers to the seven factors of contemplation. What are the seven? First, if it is the factor of awakening of mindfulness, it can contemplate dharmas, distinguish dharmas, compile thoughtful wisdom, and also observe all dharmas to advance itself; being mindful of such things to make them awakened and understood is called the factor of awakening of mindfulness. As for the factor of awakening of investigation of dharmas: if one can distinguish and clearly comprehend the eighty-four thousand clusters of dharmas, distinguishing and selecting them in accordance with what is comprehended, this is called the factor of awakening of investigation of dharmas. The factor of awakening of energy: if one is mindful of dharmas, investigates dharmas, rejoices in dharmas, eliminates dharmas, concentrates on dharmas, and relinquishes dharmas, grasping them with wisdom and advancing vigorously, this is called the factor of awakening of energy. The factor of awakening of joy: generating delight in the mind regarding immeasurable dharmas is the factor of awakening of joy. The factor of awakening of serenity: if one eliminates [defilements of] body and mind and various afflictions, leaves behind the hindrances, and causes the mind to abide correctly, it is the factor of awakening of serenity. The factor of awakening of concentration: being able to fully awaken to and comprehend in accordance with the concentration entered—not that being unentered into concentration is the dharma of awakening and comprehension—this is called the factor of awakening of concentration. The factor of awakening of equanimity: if, in the face of sorrow and joy regarding phenomena, one's mind does not sink, having neither joy nor attachment, it is the factor of awakening of equanimity. The practices in the mind of the seventh [practice], unattachment, are the five contemplations of skillful means. The five wholesome roots are the subject that can contemplate. Cessation and contemplation: this refers to the four mindfulnesses. Ordinary persons have constantly given rise to delusions over immense kalpas without ceasing; now for the first time they attain the understanding of clear concentration, but have not yet ceased the eight inversions; therefore it is called cessation and contemplation. Warmth contemplation: the fire of signless wisdom burns away afflictions; therefore it is called warmth contemplation. Peak contemplation: attaining the emptiness of the three realms, the twofold emptiness of persons and dharmas, the middle and upper grades of goodness, blazing and illuminating the principle, thought after thought extinguished. Forbearance contemplation: subduing the fetters of the three realms, because of the real self and person, one illumines the principle of non-arising; this constitutes forbearance. In the desire realm, the four dhyānas, and the four formless [attainments], there are ninety forbearances. First, one contemplates the four truths of the desire realm. First, contemplating suffering, contemplating advancing, contemplating cessation, and contemplating the path, one attains four minds. Further, contemplating the three truths excluding suffering, one attains three minds. Further, contemplating the two truths excluding origin, one attains two minds. Further, contemplating the one truth excluding the path, one attains one mind. Further, through the contemplation of the truth of cessation, one attains ten minds. Since there are ten in the desire realm, and ten contemplations each in the four dhyānas and four formless realms, together they make ninety forbearances. Emptiness of the three realms refers to the twofold emptiness of conventional and real. The supreme contemplation: among the three realms, it is supreme forbearance; illumining the supreme emptiness, it is supreme. Being able to give rise to the ten grounds: this praises these five wholesome roots as being able to remotely give rise to the understanding of the ten grounds. Great clear wisdom without marks: this praises this wholesome root as being able to remotely give rise to adamantine wisdom. The noble one's embryo not yet transformed: this praises this wholesome root as remotely giving rise to the future fruition. Equality of the supreme emptiness: this praises the understanding of the single truth. Sons of the Buddha, the eighth [practice], because one enters and practices in all buddha lands, is the practice of the well-manifested mind; it refers to the four unimpeded knowledges. What is the unimpeded knowledge of meaning? The bodhicitta is called unimpeded phrases. Why? Because the bodhicitta encompasses all meanings; this is called unimpededness in meaning. All dharmadhātus enter into the bodhicitta; this is called unimpededness in dharmas. Expressing words when there are truly no words; this is called unimpededness in phrasing. Expounding inexpressible dharmas without interruption; this is called unimpededness in pleasant speech. Sons of the Buddha, the practices in the ninth mind, the mind of wholesome dharmas, refers to the twelve links of dependent origination. Sons of the Buddha, the practices in the tenth mind, the mind of true consecration, refers to the bodhisattva's Three Jewels. Sons of the Buddha, 'I expounded this for the devas in the Yāma Heaven': this cites the ten practices taught in the fourth assembly to confirm the present teaching.