大方廣佛華嚴經疏 17.37

17.37

第二「為增長」下辨加所為。且對加因名加所為，然加所為正在說法。此十亦即說法所為，展轉相成。文分二別：初十句別明、後一結說。前中，文含二意：望加所為即是別說，望於說法即說法之意，謂加為說法。說法為何？為增佛智等。然說法所為即加所為。於十句中，初總、餘別。總謂說十住法。今信解諸菩薩修行，增長性習二性，生菩提智故。又此因智即同佛智，亦得言增。增智何用？深入法界等故。九句五對：初二證真了俗對。謂入無入相，故云深入。了相了性，故云善了。次二無障無礙對。由入法界，離煩惱礙。由了眾生，離所知障。次二圓因趣果對。謂巧安真俗無等故因圓，入薩婆若故云果滿。次二識法知根對。後一句雖非文對而是義對，謂內持諸法、外說利他。「所謂」下總結所說。謂若說十住，則前所謂皆得成就。

Second, clarifying the purpose of empowerment begins from 'In order to increase'. For now, in contrast to the cause of empowerment, it is named the purpose of empowerment; however, the true purpose of empowerment lies in expounding the Dharma. These ten are also the purposes of expounding the Dharma, mutually completing each other. The text is divided into two distinct parts: first, ten lines specifically elucidate; after, one line concludes the exposition. In the former, the text contains two meanings: from the perspective of the purpose of empowerment, it is a specific explanation; from the perspective of expounding the Dharma, it is the intention of expounding the Dharma, meaning empowerment is for expounding the Dharma. Why expound the Dharma? In order to increase the Buddha's wisdom and so forth. Thus the purpose of expounding the Dharma is precisely the purpose of empowerment. Among the ten lines, the first is general, and the rest are specific. The general refers to expounding the Dharma of the ten abodes. Causing all the bodhisattvas of faith and understanding to practice, increasing the two natures of innate disposition and habit, produces the wisdom of bodhi. Furthermore, this causal wisdom is identical to the Buddha's wisdom, so it may also be said to 'increase'. What is the use of increasing wisdom? For deeply penetrating the dharmadhātu and so forth. The nine lines form five pairs: The first two form the pair of realizing the true and comprehending the conventional: entering without marks of entering is called 'deeply penetrating'; comprehending marks and comprehending nature is called 'properly comprehending'. The next two form the pair of being without hindrance and without obstruction: by entering the dharmadhātu, one is free from the obstruction of afflictions; by comprehending sentient beings, one is free from the obstruction to knowables. The next two form the pair of perfecting causes and advancing toward the fruit: skillfully establishing the true and conventional without equality makes the causes complete; entering sarvajña (all-knowledge) is called the fulfillment of the fruit. The next two form the pair of recognizing the Dharma and knowing the faculties [of beings]. Although the final line is not a textual pair, it is a conceptual pair: inwardly retaining all dharmas, and outwardly expounding to benefit others. The general conclusion of what is expounded begins from 'That is to say'. It means that if the ten abodes are expounded, all that was previously stated will be accomplished.