華嚴經探玄記 11.13

11.13

第四願內行中有二：初正顯菩薩所行、二說以化物令心增長。前中，論攝為四：一種種者，行義差別，於中有二：先世間行、二出世間行。此二有二：若約位分，地前為世、地上為出；若隨義分地、教行名世、證行名出。今就後義。初至第六，於一行中修一切，故名為廣，二第七地中，一切行中修一切，故名大，三第八已去，念念任運深入無量佛境，故名無量。出世者，正證真智，不離法執，故不可壞。離妄念故，無分別也。二體者，諸波羅蜜是菩薩行體故。三業者，是諸地中所修之業故、云助道法故。四方便者，巧相集成，一攝一切，要由六相方得顯示。何故論中同相異相，此名有相無相者？以於別類各帶於總，名有是同；然各互無，名無是異，故不相違。二「一切菩薩」下說前四行用以化人。於中，菩薩所行，牒前種種也。及諸波羅蜜，牒前體也。本行，牒業及方便也。「教化」下正以化人令心得增長。

Within the practice of the fourth vow, there are two [parts]: first, directly revealing the practices performed by bodhisattvas; second, stating that they are used to transform beings and make their minds increase and grow. In the former, the treatise subsumes them into four: First, "various kinds" refers to differences in the meanings of practice, within which there are two: first, mundane practices; second, supramundane practices. These two have two [aspects]: if divided by stages, prior to the bhūmis is mundane and above the bhūmis is supramundane; if divided according to the meaning of the bhūmis, doctrinal practice is termed mundane, and realization practice is termed supramundane. Now we adopt the latter meaning. From the first to the sixth [bhūmi], practicing all within a single practice is therefore called vast; second, in the seventh bhūmi, practicing all within all practices is therefore called great; third, from the eighth onward, in every thought-moment spontaneously penetrating deeply into the immeasurable realm of the Buddha is therefore called immeasurable. Supramundane refers to directly realizing true wisdom without departing from attachment to dharmas, and is therefore indestructible. Because it is free from false thoughts, it is non-conceptual. Second, "essence" refers to the pāramitās being the essence of bodhisattva practice. Third, "karmic activities" refers to the deeds cultivated within the various bhūmis, and is therefore called factors conducive to the path. Fourth, "upāya" refers to skillful mutual integration where one subsumes all; it must be manifested through the six characteristics. Why is it that what the treatise calls identical characteristic and distinct characteristic is here called having characteristics and lacking characteristics? Because within distinct types each bears the universal, having it is identity; yet each mutually lacks the other, so lacking it is difference; thus they do not contradict each other. Second, from "all bodhisattvas" onward, it speaks of using the previous four practices to transform people. Therein, "what bodhisattvas practice" reiterates the previous "various kinds." "And the various pāramitās" reiterates the previous "essence." "Original practices" reiterates "karmic activities" and "upāya." From "teaching and transforming" onward, it directly speaks of transforming people to make their minds increase and grow.