華嚴經探玄記 5.100

5.100

第三答菩薩所住功德，亦二十句：初十自分中，一起行心、二正行行、三智順理故超言，此上修始也；四近善友、五若不精勤雖近無益、六若不取意會法雖勤無益。又善取佛意者，有三種：一約教，以二諦、三性、三量、四理、四悉檀、四意、四密、六相、六釋、八聲、五力等會取經意而受持之。二約義，謂言近意遠，雖說法相諸門，意在真理超言之處。三約行，謂意在滅惑成德，非但口言故也。七若不依行，會意亦何益？此上修次也。八成大誓二嚴、九因位成滿、十圓同果位，此上修終。勝進中二：先明觀解、後「摩訶薩作是念」下明依解起行。前中，初結前生後，謂善成諸地名巧方便，又於地不著亦名巧便。成地之要，故云先應修習也。十中，初八是所成地法，初一總、二是諸地證智、三施戒等行、四所依淨土、五所緣及分齊、六勝通及十自在等、七示現異身、八後智說法，此並諸地非一，故皆云隨其也；下明能成方便，謂雖分別而無著是方便也。由心造者，釋無著所以，謂知心外無法故無所著。心造有三重：一轉識分別作、二本識隨薰作、三真心依持作，皆心作故不有、心作故不無，是故無著也。「菩薩若能」下，結能成地。下明起行，於中三：先標、二釋、三結，並可知。

Third, the answer regarding the merits of the bodhisattva's dwelling also has twenty phrases: among the first ten of the natural stage, first, giving rise to the mind of practice; second, properly practicing the practices; third, wisdom according with the principle and thus transcending words—these above are the beginning of cultivation; fourth, drawing near to good friends; fifth, if not energetic, though drawing near there is no benefit; sixth, if not grasping the intention to harmonize with the Dharma, though energetic there is no benefit. Furthermore, skillfully grasping the Buddha's intention has three kinds: first, in terms of teaching, using the two truths, three natures, three pramāṇas, four principles, four siddhāntas, four intentions, four secret intentions, six characteristics, six explanations, eight grammatical cases, five powers, and so forth to harmonize with and grasp the sutra's meaning and uphold it. Second, in terms of meaning, it means words are near while the meaning is far; although explaining various gates of dharma-characteristics, the intention lies in the realm of true principle transcending words. Third, in terms of practice, it means the intention lies in extinguishing delusions and accomplishing virtues, not merely spoken words. Seventh, if not practicing accordingly, what benefit is there even in harmonizing with the intention? These above are the sequence of cultivation. Eighth, accomplishing the two adornments of great vows; ninth, completing and fulfilling the causal stage; tenth, perfectly equating to the fruitional stage—these above are the culmination of cultivation. Superior progress has two parts: first, clarifying contemplative understanding; second, from "the mahāsattva has this thought" onward, clarifying the arising of practice based on understanding. In the former, the first concludes the preceding and introduces the subsequent, meaning that skillfully accomplishing the bhūmis is called skillful means, and also not being attached to the bhūmis is called skillful means. Being the essential of accomplishing the bhūmis, it therefore says one should first cultivate and train. Among the ten: the first eight are dharmas of the accomplished bhūmis: the first is general; the second is the realizing wisdom of the various bhūmis; the third is practices such as giving and morality; the fourth is the pure lands relied upon; the fifth is objects and demarcations; the sixth is superior supernormal powers, the ten masteries, and so forth; the seventh is manifesting various bodies; the eighth is preaching the Dharma with subsequent wisdom—these are not singular across the various bhūmis, hence they all say "according to them"; below, it clarifies the skillful means capable of accomplishing them, meaning that though discriminating, being free of attachment is the skillful means. "Made by the mind" explains the reason for non-attachment, meaning knowing that there are no dharmas outside the mind, hence there is nothing to be attached to. Mind-creation has three levels: first, made by the discrimination of the evolving consciousness; second, made by the fundamental consciousness according with perfuming; third, made by the sustaining of the true mind; because all are made by mind they are not existent, and because all are made by mind they are not non-existent, therefore there is no attachment. From "if a bodhisattva is able to" onward concludes being able to accomplish the bhūmis. Below clarifies the arising of practice, which has three parts: first, marking; second, explaining; third, concluding—all of which can be known.