大方廣佛華嚴經疏 27.22

27.22

第二「佛子菩薩至復以善根」下人寶為嚴，同十大願中第七願也，亦即是前輔翼圓滿。文中三：初總願所成、二「其諸」下別顯願相、三「願令如是」下結以嚴剎。二中文二：先願德高、後願業廣。前中亦二：先正顯德、後結德嚴土。前中有二十句，初二總明體實智圓、後「善能」下十八句別顯。於中，先明智圓、後「深入」下明體實。今初，即路圓滿。大念慧行為所遊路，路即道之異名。文中，初明大慧。分別是權、深入是實，此是慧體離癡慧業。「成就念」下即大念也。七念之中略舉前四，七念如〈離世間品〉。後「法日」下即是大行，行即修慧故，後釋體實亦是行攝。二結德嚴土中，初句總。次生如是處，指前淨土。有如是德，即指向文。第二「常作佛事」下願業廣中分四，即四圓滿：初明事業圓滿，上辨佛業、今菩薩業。二「得大智」下即乘圓滿，大止妙觀以為乘故。三「趣薩婆」下無畏圓滿，內無災患、外無畏故。四「隨順三世」下即任持圓滿，論云「諸佛菩薩後得無漏，能說能受大乘法味，生喜樂故。」文中二：前明能受、後「知阿僧祇」下能說。

Second, from "Disciple of the Buddha! The bodhisattva [...] further, with roots of goodness" below, [treats] human treasures as adornments, identical to the seventh vow among the ten great vows, and also identical to the aforementioned perfection of retinue. Within the text there are three: first, a general vow for what is accomplished; second, from "all those" below, distinguishes the characteristics of the vow; third, from "vows that such" below, concludes with adorning the lands. In the second part, the text has two: first, vows for exalted virtue; later, vows for vast deeds. In the former there are also two: first, directly reveals virtue; later, concludes with virtue adorning the lands. In the former there are twenty phrases: the first two generally illuminate the reality of the essence and the perfection of wisdom; later, from "skillful at" below, eighteen phrases distinguish them. Therein, first illuminates the perfection of wisdom; later, from "deeply entering" below, illuminates the reality of the essence. Now, the first is the perfection of the path. Great mindfulness, wisdom, and practice are the path traveled, path being another name for the Way. In the text, first illuminates great wisdom. Discernment is provisional, deep entry is real; this is the essence of wisdom free from delusion, the activity of wisdom. From "accomplishing mindfulness" below is great mindfulness. Among the seven mindfulnesses, it briefly raises the first four; the seven mindfulnesses are as in the "Detachment from the World" chapter. Later, from "sun of the Dharma" below is great practice; practice is cultivating wisdom, so the later explanation of the reality of the essence is also subsumed under practice. In the second, concluding with virtue adorning the lands, the first phrase is general. Next, "born in such places" refers to the aforementioned pure lands. "Having such virtues" refers to the preceding text. Second, in the vows for vast deeds, from "constantly performing Buddha-deeds" below, it divides into four, namely four perfections: first, illuminates perfection of activities—the Buddha-deeds were discussed above, and here are the bodhisattva deeds. Second, from "obtains great wisdom" below is the perfection of the vehicle, since great cessation and wondrous contemplation are taken as the vehicle. Third, from "proceeding toward sarva[jñatā]" below is the perfection of fearlessness, because inwardly there are no calamities and outwardly there are no fears. Fourth, from "accordance with the three times" below is the perfection of upholding, as the treatise states: "The post-attainment undefiled [wisdom] of Buddhas and bodhisattvas can expound and receive the flavor of the Great Vehicle Dharma, generating joy and delight." The text has two: the former illuminates ability to receive, and later, from "knowing the incalculable" below, ability to expound.