本業瓔珞經疏 1.19

1.19

次明十迴向觀。一救護一切眾生離相迴向心。二不壞迴向心。三等一切佛迴向心。四至一切處迴向心。五無盡功德藏迴向心。六隨順平等善根迴向心。七隨順觀一切眾生迴向心。八如相迴向心。九無縛解脫迴向心。十法界無量迴向心。先列十心於前。釋觀學於後也。一二諦正直。學習第一義諦觀者。就二諦解入一諦。照相似觀也。慈悲喜捨有。行於外化也。教授六天人剃頭者。乘通化物令修無著之行也。出家菩薩共一切僧。先與受菩薩十戒。即入三寶位出家為道。名共一切僧也。第一清淨者。觀二諦相如無著清淨也。故名第一清淨故也。二不壞迴向心中行者。所謂五通。深第一義智者。是所觀法也。五通者。是能觀之心。正以除塞為通也。是惠性差別用者。通是其一神心逕五處用故云五通也。三等一切佛迴向心行者。解心緣四不可爼懷也。四無盡向心中謂三相。假名生者。明生相體不可得。假名滅者。明滅相體不可得。假名住者。住相也。三相皆空無生無滅無住。名通達空也。五一切處迴向心中行者。謂五陰性空故。無二相也。六隨順迴向心中行者。十二入者。蓋借境以通解。旨理玄寂無自他也。七隨順眾生向心中行。謂十八界者。舉十八界。以明知境。修惠玄悟。窮生死之化也。八如相迴向心中行者。謂因果者。是相續道中。以三界業煩惱為生死因。三界分別受形六道為果也。善惡名因者。是三界所起業。善者從人至金剛。其中樂果以妄生。而由善緣而發。故未脫無常生滅以善為因也。苦樂名果者。苦是無明果。樂是善緣果也。所由為因者。釋上因義。所起為果者。釋上果義所由也。由起相待通為因果者。由起果故。有為法相續百劫也。九無縛解脫向心中行者。謂二諦。無明妄集為世諦有。豈有實有。除其妄有。為無為第一。豈有實無。故有無般若。無二相也。十法界無量向心中行者。謂中道。第一義諦是一諦觀也。其觀惠轉明入聖地故者。聖地正是初地心。更二阿僧祇劫。修無量功行。與初地作方便道。即時未證。名相似第一義也。而非真中道者。釋上未證初地觀心也。其正觀者。上舉初地前觀心。以釋近地欲入初地之心。下明初地金剛心。初地有三觀心入一切地者。舉此三觀。上至無垢地。具足三觀故。名入一切地也。三觀有從假名入空者。從生法二空。解解相乘入二諦空觀心故。名二諦觀。從空入假名者。從空心入有諦。假名有無二相皆空故名平等也。是二觀方便道因者。與初地作進分上善一切行滿故。為方便道也。是二空觀得入中道第一觀者。前後名空解也。解解相乘。空空相入。心心相照。入中道一諦解也。雙照二諦。心心　滅。此是入證之心。名進入初地也。法流水中者。實智流觀注當果佛海也。名摩訶薩者胡音。此云大道心眾生也。聖種性無相法中者。初地已上不起三界想心。名無想法也。中道之解名無二也。是三十心入一乘信故。非近行能動逕。百劫千劫乃至三阿僧祇劫。始得滿足也　佛子若退若進者已下。明進退人相。凡不退有三。一者位不退。二者行不退。三念不退。從初住至六住名位。七住至初地名行。初地至七地名念。今云。若退若進者。從初一住至第六住。若不值善知識者。乃至千劫退菩提心。入外凡夫。乃至千劫作大邪見。若爾云何十人皆存住名。此是習種性前。有利鈍人。若語習種性中。初人不退故。三十人皆得住名也。若退若進者。總舉進退二人也。十住已前一切凡夫法中發三菩提心者。此是不定聚人。赤肉凡夫。值佛上信發心也。有恒沙眾生者。是十信之人。發心微劣。值惡因緣故退。故華嚴經云。結華者多。成實者少也。故云信想□行者。是退分善根也。從諸善男子至六住中者。釋上凡夫行道劫數久近也。若修第六波若者。釋所以不第五心退。或第七第八心中退者。欲明第六波若觀空之解中。爾時眾生在中多起退心。或著空或著有。種種因緣。難度故退也。故在六心中退也。正觀現前者。即釋第六波若得空解成就。復值知識所護故不退也。自此第六波若已前名為退分也。

Next, the contemplation of the ten dedications is explained: first, the mind of dedication that rescues and protects all sentient beings while being free from characteristics; second, the mind of indestructible dedication; third, the mind of dedication equal to all buddhas; fourth, the mind of dedication that reaches all places; fifth, the mind of dedication that is a treasury of inexhaustible merit; sixth, the mind of dedication that complies with equal roots of goodness; seventh, the mind of dedication that complies with contemplating all sentient beings; eighth, the mind of dedication of the characteristic of suchness; ninth, the mind of dedication that is unbound and liberated; tenth, the mind of dedication that is the immeasurable dharmadhātu. First, the ten minds are listed at the outset, and after that, the contemplation study is explained. (1) Regarding "uprightness in the two truths, practicing and learning the contemplation of the supreme truth": based on understanding the two truths, one enters the single truth; this is an illuminative, approximate contemplation. "Kindness, compassion, joy, and equanimity are present" refers to engaging in external transformation [of beings]. "Instructing the devas and humans of the six [desire] heavens to shave their heads" means riding upon spiritual powers to transform beings, causing them to cultivate non-attached practice. "Renunciant bodhisattvas along with all monks": first, giving them the ten bodhisattva precepts, whereupon they enter the station of the Three Jewels and renounce the household to practice the path; this is termed "along with all monks." "Foremost purity": contemplating the characteristics of the two truths as like non-attached purity, hence it is termed "foremost purity." (2) The practice within the mind of indestructible dedication refers to the five spiritual powers. "Deep supreme wisdom" is the dharma that is contemplated. The "five spiritual powers" are the contemplating mind; precisely by removing obstruction, there is penetration. "These are the differentiated functions of the nature of wisdom": spiritual power is a single spiritual mind functioning across five locations; hence they are called "five spiritual powers." (3) Regarding the practice of the mind of dedication equal to all buddhas: the understanding mind relates to the four inexpressibles in its heart. (4) In the mind of inexhaustible dedication, this refers to the three characteristics. "Conventional arising" explains that the substance of the characteristic of arising cannot be grasped. "Conventional cessation" explains that the substance of the characteristic of cessation cannot be grasped. "Conventional abiding" is the characteristic of abiding. The three characteristics are all empty—neither arising, nor ceasing, nor abiding; this is termed "penetrating emptiness." (5) The practice within the mind of dedication to all places refers to the emptiness of the nature of the five aggregates; hence there are no dual characteristics. (6) The practice within the mind of compliant dedication: the twelve sense bases are simply borrowing objects to attain understanding; the profound principle is obscure and quiet, with no self or other. (7) The practice within the mind of dedication compliant with sentient beings refers to the eighteen realms: by citing the eighteen realms to clearly understand objects and cultivate wisdom's profound awakening, one exhausts the transformations of samsara. (8) The practice within the mind of dedication of the characteristic of suchness refers to cause and effect: on the path of continuity, taking the karma and afflictions of the three realms as the cause of samsara, and taking discrimination in the three realms that receives bodily form in the six destinies as the effect. "Good and evil are called causes": these are the karma produced in the three realms. As for the "good," from humans up to the adamantine [stage], the pleasant effects among them are falsely produced, yet they arise dependent upon good conditions; therefore, before being freed from impermanent arising and ceasing, good is taken as the cause. "Suffering and pleasure are called effects": suffering is the effect of avidyā, and pleasure is the effect of good conditions. "That upon which it depends is the cause" explains the meaning of cause above. "That which arises is the effect" explains the basis of the meaning of effect above. "Depending and arising are mutually dependent, pervading cause and effect": because effects arise dependently, conditioned dharmas continue for hundreds of kalpas. (9) The practice within the mind of dedication that is unbound and liberated refers to the two truths: the false accumulation of avidyā is conventional existence—how could there be real existence? Removing this false existence is the unconditioned as foremost—how could there be real non-existence? Therefore, existence and non-existence are prajñā, without dual characteristics. (10) The practice within the mind of dedication that is the immeasurable dharmadhātu refers to the middle way; the supreme truth is the contemplation of the single truth. "Because that contemplative wisdom turns brighter, entering the noble stage": the noble stage is precisely the mind of the first ground. Further, for two asaṃkhyeya kalpas, one cultivates immeasurable meritorious practices, serving as the preparatory path for the first ground; because it is not yet realized at that time, it is termed the "approximate supreme [truth]." "Yet it is not the true middle way" explains the aforementioned contemplative mind prior to realizing the first ground. Regarding "its correct contemplation": above, it raised the contemplative mind prior to the first ground to explain the mind close to the ground that desires to enter the first ground; below, it clarifies the adamantine mind of the first ground. "The first ground has three contemplative minds that enter all grounds": citing these three contemplations, extending upward to the Imınaculate Ground, because the three contemplations are fully present, it is termed "entering all grounds." Among the three contemplations, there is "entering emptiness from the conventional": through the twofold emptiness of persons and dharmas, understandings successively build upon one another to enter the contemplative mind of the emptiness of the two truths; hence it is called "the contemplation of the two truths." "Entering the conventional from emptiness": from the mind of emptiness one enters the truth of existence, where the two characteristics of conventional existence and non-existence are both empty; hence it is called "equality." "These two contemplations are the causes of the preparatory path": because they serve as the advancing stage for the first ground and fulfill all higher wholesome practices, they constitute the preparatory path. "These two contemplations of emptiness enable one to enter the foremost contemplation of the middle way": before and after are called empty understanding; understandings successively build upon one another, emptiness and emptiness interpenetrate, and mind and mind mutually illuminate, entering the understanding of the single truth of the middle way. Illuminating both of the two truths, mind and mind [...] cease; this is the mind of realization, termed "entering the first ground." "In the water of the Dharma flow": the stream of contemplation of true wisdom flows and pours into the ocean of the future fruit of buddhahood. "Named mahāsattva": a Sanskrit sound; here translated as a "sentient being of the great path-mind." "In the signless dharma of the noble lineage": from the first ground upward, one does not give rise to mental conceptions of the three realms; this is called the "signless dharma." The understanding of the middle way is called "non-dual." These thirty minds enter faith in the One Vehicle; therefore, they cannot be moved by superficial practice, and only after passing through hundreds of kalpas, thousands of kalpas, up to three asaṃkhyeya kalpas, are they fulfilled. From "Disciples of the Buddha, whether retreating or advancing" onward clarifies the marks of persons who advance or retreat. Generally, non-retrogression has three kinds: first is non-retrogression of position, second is non-retrogression of practice, and third is non-retrogression of mindfulness. From the first abode to the sixth abode is termed "position"; from the seventh abode to the first ground is termed "practice"; from the first ground to the seventh ground is termed "mindfulness." Now it says: "whether retreating or advancing": from the first abode to the sixth abode, if one does not encounter a good spiritual friend, one may retreat from the bodhimind for up to a thousand kalpas, enter the status of an external ordinary person, and hold great wrong views for up to a thousand kalpas. If so, why do all ten persons retain the name of "abode"? This refers to [the stage] prior to the lineage of practice, where there are sharp and dull persons; if speaking of within the lineage of practice, because the first person does not retreat, all thirty persons receive the name of "abode." "Whether retreating or advancing" generally cites the two types of persons, those who advance and those who retreat. "Generating the mind of [anuttara-samyak-]saṃbodhi within all ordinary dharmas prior to the ten abodes": these are persons of indeterminate status, ordinary persons of flesh and blood, who encounter a buddha and generate the mind with superior faith. "There are sentient beings as numerous as the sands of the Ganges": these are persons of the ten faiths whose initial resolve is slight and inferior; encountering evil conditions, they retreat. Thus the Avataṃsaka Sūtra states: "Those that blossom are many, but those that bear fruit are few." Therefore, it says: "Practitioners of faith-thought [...]" are roots of goodness belonging to the retrogression factor. From "From all good sons to within the sixth abode" explains the duration in kalpas of the practice of the path by the ordinary persons mentioned above. "If cultivating the sixth prajñā" explains why they do not retreat at the fifth mind, or retreat at the seventh or eighth minds: it intends to explain that within the understanding of contemplating emptiness of the sixth prajñā, at that time sentient beings mostly give rise to retreating minds, either clinging to emptiness or clinging to existence; due to various conditions, they are difficult to deliver and therefore retreat. Hence they retreat within the sixth mind. "When correct contemplation appears before them" then explains that when the understanding of emptiness of the sixth prajñā is achieved, and they further encounter the protection of a spiritual friend, they do not retreat. From this sixth prajñā prior is termed the retrogression factor.