大方廣佛華嚴經疏 19.29

19.29

第四校量中三：初辨超過。二「何以故者」徵。徵意云：前云功德除佛難知，何以比此猶少非類。三釋意，有二：一別翻前喻。謂發心無限，前有限故。亦是反釋。二「為令如來種性不斷」下，通對前十，總顯具德。亦是順釋。於中有十二句：初三總相對前辨勝，一翻前小果、二翻前限處、三翻前有限眾生。下九句即下十喻之本，一即第三知劫成壞喻本；二即第四善知勝解喻本，故下文云「乃至垢解淨解」等；三却是第二速疾步剎喻本；四即第六及第十本；五即第九本；六即五七本；七八皆第八喻本；九知佛境界平等，即第十一供佛喻本。此中九句即佛十力智：一知成壞垢淨自性即業報智，心樂即種種解智，知煩惱即漏盡智，生死即天眼智，諸根即根勝劣智，方便即禪解脫三昧智，此及佛境並是一切至處道智，心行即種種界智，三世智即宿命智。其處非處智，以是總故，亦是前三總句中攝。然此所知皆約一切，無齊限也。下文廣釋其相。

In the fourth part, the comparison, there are three [aspects]: first, distinguishing the transcendence. Second, "Why is that?" asks for the reason. The intention of the question is: previously it was said that the merit is difficult to know by anyone except a buddha; why is it that compared to this, it is still minor and incomparable? Third, the explanation of the meaning has two parts: 1. specifically reversing the preceding analogy, meaning that arousing the mind is limitless, whereas the preceding was limited; this is also an inverse explanation. 2. From "In order to cause the lineage of the Tathāgatas not to be severed" downward, it generally addresses the preceding ten, comprehensively revealing the possession of virtues; this is also a direct explanation. In this there are twelve phrases: the first three generally distinguish superiority relative to the preceding: 1. reversing the preceding small fruit; 2. reversing the preceding limited locations; 3. reversing the preceding limited sentient beings. The nine phrases below are the bases of the ten analogies below: 1 is the basis of the third analogy of knowing the formation and destruction of kalpas; 2 is the basis of the fourth analogy of well knowing superior inclinations, hence the text below says, "even to defiled inclinations and pure inclinations," etc.; 3 is rather the basis of the second analogy of swiftly pacing across kṣetras; 4 is the basis of the sixth and tenth; 5 is the basis of the ninth; 6 is the basis of the fifth and seventh; 7 and 8 are both the bases of the eighth analogy; 9, knowing the equality of the buddha-realm, is the basis of the eleventh analogy of making offerings to buddhas. The nine phrases here are the Buddha's ten powers of wisdom: 1. knowing formation and destruction, defilement and purity, and self-nature is the wisdom of karmic retribution; the inclinations of the mind is the wisdom of diverse inclinations; knowing afflictions is the wisdom of the exhaustion of outflows; birth and death is the wisdom of the divine eye; the faculties is the wisdom of the superiority and inferiority of faculties; skillful means is the wisdom of dhyāna, liberation, and samādhi; this and the buddha-realm are both the wisdom of the paths leading everywhere; the activities of the mind is the wisdom of diverse realms; the wisdom of the three periods of time is the wisdom of past lives. As for the wisdom of the possible and impossible, because it is general, it is also subsumed within the first three general phrases. However, all that is known here is in terms of "all," without limits. The text below extensively explains their marks.