大方廣佛華嚴經疏 19.27

19.27

第二「法慧菩薩言」下歎深難說。所以歎者，法體深廣，去疑令樂故。下寄言顯說，未盡其源故。於中，初句總，言甚深者，謂約時深徹後際、約德深至佛果、約理深同法界、約行深包萬行，並深中之極故云甚深。又數廣難量、理玄叵測，雖深非甚；今即少而多、即事而理、初心具後，是謂甚深。下十句別，由斯十義故曰甚深。於中，初四能所對辨，各前能、後所。一離言故難宣示、二無相故超心識、三非自力辯能分別、四非劣慧能信解；後六通能所證，五非有所得及一慧能證、六非起行及一行能行、七次第修慧不能通達、八九思慧不能思惟籌度、十聞慧不能信向趣入。此六後後劣於前前，巧顯深也。所以廣說難者，非唯成上甚深，正誡今後令信。

Second, from "Bodhisattva Dharmamati said" downward, he praises its profound and difficult-to-explain [nature]. The reason for praising it is that the essence of the Dharma is deep and vast, to remove doubt and inspire joy, and because below he resorts to speech to reveal and explain it, not yet exhausting its source. In this, the first phrase is general: to say "extremely profound" means that in terms of time it deeply penetrates the furthest boundary; in terms of virtue it deeply reaches the fruit of buddhahood; in terms of noumenon it deeply equals the dharmadhātu; in terms of practice it deeply embraces the ten thousand practices; being the utmost among depths, it is therefore called "extremely profound." Moreover, its numbers are vast and hard to measure, and its noumenon is abstruse and unfathomable; though deep, it would not be "extremely" so. Now, instantly the few is the many, instantly phenomena are noumenon, and the initial mind possesses the subsequent [stages]—this is called "extremely profound." The ten phrases below are specific; it is called "extremely profound" due to these ten meanings. Among them, the first four are distinguished in pairs of capable and targeted [aspects], with the former being capable and the latter being targeted in each case: 1. being free of speech, it is difficult to proclaim and display; 2. being signless, it transcends mind and consciousness; 3. it is not distinguishable by one's own power of eloquence; 4. it cannot be faithfully understood by inferior wisdom. The latter six pertain to both the capable and the targeted realization: 5. it cannot be realized by that which has attainment or by a single wisdom; 6. it cannot be practiced by initiating action or by a single practice; 7. the wisdom of sequential cultivation cannot penetrate it; 8 and 9. the wisdom of reflection cannot deliberate or assess it; 10. the wisdom of hearing cannot faithfully turn toward and enter it. These six are progressively inferior from front to back, skillfully revealing its profundity. The reason for extensively explaining that it is difficult is not only to establish the aforementioned extreme profundity, but precisely to admonish those of the present and future to cause them to believe.