大方廣佛華嚴經疏 30.22

30.22

第二即入重重德中分六：初三入普賢門，一行門、二智門、三法門。二有三願成普賢方便，一深心方便，以契理深心故，於一心能現多心。二迴向方便，一身悉包一切，但向一身已向一切，故云方便。三大願方便，以無得心入佛境故。三有二願入普賢位，初一始入於地故，能入剎無礙；後一終成故，得灌頂成智，於中三：初標能所知。次「所謂」下列所知想，有五十二，其業行界解根等皆十力智所知，如初會釋，餘亦攝在其內。持謂執持善惡。地謂斷證分齊。菩薩成者，解行正命。菩薩壞者，戒見邪命。餘皆可知。後「如是等想」下結能知德，謂離四過失，具五功德。四有四願成普賢智，一成行智，無機不知，以化眾生為其行故；二大願智，無處不知，願遍化故；三窮業智，了因緣故；四知法智，知化法故。五有二願願成普賢聽說，初耳無不聽、次舌無不演。六有一願成知根德，一攝一切。於中言大行王者，以遍知根，於化行自在故。一根知一切根者，有二義：一約理融、二約事別。謂如一人有多乘根性，一一乘中有無量品，如聲聞中有信行、法行等，此二通有退、思、護、住等上中下根，隨於一品復有信等種種善根之異。

Second, the multi-layered virtues of identity and entrance divides into six: the first three enter Samantabhadra's gates: first, the gate of practice; second, the gate of wisdom; third, the gate of Dharma. Second, three vows accomplish Samantabhadra's expedients: first, the expedient of the profound mind, for through the profound mind that accords with noumenon, within one mind one can manifest many minds; second, the expedient of dedication (pariṇāmanā), for one body completely encompasses all, and simply by directing toward one body one has already directed toward all, hence it is called an expedient; third, the expedient of the great vow, entering the realm of the Buddha with a mind of non-attainment. Third, two vows enter the stages of Samantabhadra: the first is initially entering the stages, thereby being able to enter lands without obstruction; the latter is final completion, thereby obtaining consecration (abhiṣeka) and perfecting wisdom. Within this there are three parts: first, designating the knowing and the known; next, from "namely" below, enumerating fifty-two conceptions of the known, whose karma, practice, realms, understandings, faculties, and so forth are all what is known by the wisdom of the ten powers, as explained in the first assembly, and the rest are also subsumed within them; "holding" refers to upholding good and evil; "stage" refers to the demarcations of severing and realizing; "bodhisattva accomplishment" refers to understanding, practice, and right livelihood; "bodhisattva degradation" refers to [breaking] precepts, [holding wrong] views, and wrong livelihood; the rest can all be understood; thereafter, from "such conceptions" below, concluding the virtues of the knower, which means being free from the four faults and possessing the five meritorious qualities. Fourth, four vows accomplish Samantabhadra's wisdom: first, accomplishing the wisdom of practice, with no spiritual capacity unknown, taking the transformation of sentient beings as one's practice; second, the wisdom of great vows, with no place unknown, vowing to transform everywhere; third, the wisdom that fathoms karma, understanding causes and conditions; fourth, the wisdom that knows dharmas, knowing the teachings for transformation. Fifth, two vows vow to accomplish Samantabhadra's hearing and expounding: first, the ear leaves nothing unheard; next, the tongue leaves nothing unexpressed. Sixth, one vow accomplishes the virtue of knowing faculties, where the one subsumes the all. In it, "king of great practice" is said because through thoroughly knowing faculties, one is sovereign in transformative practice. "Knowing all faculties through one faculty" has two meanings: first, in terms of noumenal interpenetration; second, in terms of phenomenal distinctions. This is like a single person having the faculties of multiple vehicles, and within each vehicle there are immeasurable grades—as within śrāvakas there are followers by faith, followers by Dharma, and so forth; both of these generally possess superior, middling, and inferior faculties such as retrogression, thought, guarding, and abiding; and corresponding to any single grade, there are further distinctions of various roots of goodness such as faith and so forth.