大方廣佛華嚴經疏 20.11

20.11

第二答入菩薩所住處問。文分為三：初有十法起入地行、次住地觀修、後明地要勝。今初，列中初三自分行，一具資糧；二成加行，一度具十名大莊嚴；三智契實相，故不隨他。後七起勝進行，謂四外近良緣、五內須自策、六能安果用、七不厭修因、八雙遊定慧。深心契寂、利智貫達，以斯二法嚴於法身。故《法華》云「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」也。九不住法門。住有二失：一不契地智、二不能進趣，不住反此。十善窮地體，謂依一佛智，方便多門更無異體。二「復次」下住地觀修。有十一句：初一是總，一切法門是成地之法；次九為別，二諸地證智；三修加行因；四攝報等果；五所知分齊及所化境；六進德修業斷障力用；七示百身等；八分別諸願、十善等法；九所證法界，皆言隨其者，諸地非一故；十「悉善」下辨成觀相。皆自心者，智與心相應故。因由心學、果是心成、境由心現、力用是心分位、神通是心現起、分別是心決擇、所得是心造詣，並心外無得，何所著耶？十一「如是」下結觀成益。三「佛子」下顯地要勝，標、徵、釋、結，文並可知。

Second, answering the question on entering the dwelling place of bodhisattvas. The text is divided into three: first, there are ten dharmas giving rise to the practice of entering the stages; next, the contemplation and cultivation of abiding in the stages; finally, explaining the essential superiority of the stages. Now, in the first: in the enumeration, the first three are practices of one's own stage: (1) possessing the provisions; (2) completing the preparatory application—one pāramitā possessing ten is called the "great adornment"; (3) wisdom tallying with the true mark; hence one does not follow others. The latter seven give rise to practices of superior progress, meaning: (4) externally approaching good conditions; (5) internally one must spur oneself on; (6) able to settle in the function of the fruit; (7) not tiring of cultivating the cause; (8) doubly exercising both concentration and wisdom. With a profound mind one tallies with stillness, and with sharp wisdom one penetrates through; by means of these two dharmas one adorns the dharmakāya. Therefore the Lotus Sūtra says: "The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of concentration and wisdom, he uses this to cross over sentient beings." (9) Not abiding in Dharma gates. Abiding has two faults: first, not tallying with the wisdom of the stage; second, being unable to advance and proceed; not abiding is the reverse of this. (10) Skilfully fathoming the essence of the stage: meaning that relying on the single Buddha-wisdom, the skilful means are many gates, yet there is no other essence. Second, from "Furthermore" onward, the contemplation and cultivation of abiding in the stages. There are eleven phrases: the first is general: all Dharma gates are the dharmas that accomplish the stages; the next nine are particular: (2) the realization-wisdom of the stages; (3) cultivating the causes of preparatory application; (4) fruits such as gathering recompense; (5) the boundaries of what is known and the realms to be transformed; (6) advancing virtues, cultivating deeds, and the power and function of severing hindrances; (7) manifesting a hundred bodies and so forth; (8) distinguishing the various vows, the ten virtues, and other dharmas; (9) the dharmadhātu realized—all of which say "according to their respective," because the stages are not one; (10) from "completely and skilfully" onward, distinguishing the marks of accomplishing contemplation. They are "all one's own mind," because wisdom corresponds with the mind. The causes are learned through the mind, the fruits are accomplished by the mind, the realms are manifested through the mind, the powers and functions are states of the mind, the supernormal powers are the actual arisings of the mind, distinctions are the selections of the mind, and what is attained is the attainment of the mind; together with there being nothing to attain outside the mind, what is there to attach to? (11) From "In this way" onward, concluding with the benefits of accomplishing contemplation. Third, from "Sons of the Buddha" onward, revealing the essential superiority of the stages; the setting forth, querying, explaining, and concluding of the text are all understandable.