大方廣佛華嚴經疏 34.26

34.26

七釋文者，十行分九，慈悲合故。今初。信行分二：一攝德成人、二「能信」下正顯信相。有十一句，文分三別：初句總信因果、次九別明因果、後一結略顯廣。今初。如來是果、本行是因，所入通因果，因果皆有證入義故。二「信成就」下，別明因果中，前二句因，初句行體、後句行能；餘七是果。句雖有七，攝為五勝，合初三故。并結有六，五皆佛德，故名為勝。五中，前四智德、後一斷德。智中，一對治勝，即寄對顯勝，謂十力降魔、無畏制外、不共過小，故云對治。而經云不壞者，為對二乘非究竟故。次三當相顯勝。二即不思議神通力，上勝所現，絕圖度故。三不雜染勝，謂證真生智無中邊雜，是佛之境故，以即邊而中故無有邊，二邊既無中云何有？四一切種智勝，證真了俗，故云隨入無量差別，是種智境。五離勝，一切煩惱習常遠離故。經但云果，而論判為斷德，以前四皆果。今復云果，明是果果，故當涅槃。三「舉要」下舉略顯廣，故總信一切因果。智地是證，說即是教，力通上二。或謂威力，亦是三輪化益。

Seventh, explaining the text: the ten practices are divided into nine, because benevolence and compassion are combined. Now, the first: the practice of faith is divided into two—first, gathering virtues to form the person; second, from 'capable of faith' onward, directly revealing the characteristics of faith. There are eleven clauses, and the text is divided into three distinct parts: the first clause generally expresses faith in cause and effect; the next nine specifically elucidate cause and effect; the last clause concludes the summary to reveal the vast. Now, the first: 'Tathāgata' is the fruit, and 'original practices' are the cause; that which is entered pertains to both cause and effect, for cause and effect both possess the meaning of realization and entry. Second, from 'accomplishing faith' onward, within the specific explanation of cause and effect, the first two clauses are the cause—the first clause is the essence of the practice, and the latter clause is the function of the practice; the remaining seven are the fruit. Although there are seven clauses, they are subsumed under five excellences, because the first three are combined. Together with the conclusion there are six; the five are all virtues of the Buddha, and are therefore called 'excellences.' Among the five, the first four are virtues of wisdom, and the last one is the virtue of eradication. Within wisdom: first is the excellence of counteraction, which reveals excellence through juxtaposition, meaning that the ten powers subdue Māra, the fearlessnesses restrain non-Buddhists, and the exclusive attributes surpass the small vehicle; hence it is called counteraction. When the sūtra says 'indestructible,' this is because, in contrast to the two vehicles, [theirs] is not ultimate. The next three reveal excellence in their own characteristics. The second is the inconceivable power of supernatural penetrations, which manifests from the supreme excellence above, completely beyond speculation. The third is the excellence of unadulterated purity, meaning that the wisdom generated from realizing truth is free of the adulteration of middle and extremes; because this is the realm of the Buddha, by being immediately the middle through the extremes, there are no extremes, and since both extremes are absent, how could there be a middle? The fourth is the excellence of sarvākārajñatā: realizing the ultimate and comprehending the conventional, it is therefore said to 'accord with and enter immeasurable distinctions'; this is the realm of sarvākārajñatā. The fifth is the excellence of separation, because one is forever separated from all defilements and habitual propensities. The sūtra merely says 'fruit,' but the treatise determines it to be the virtue of eradication, because the preceding four are all fruits. Here it speaks again of 'fruit' to clarify that this is the fruit of fruits, and therefore corresponds to nirvāṇa. Third, from 'to sum up the essentials' onward, it brings up the summary to reveal the vast; thus it generally expresses faith in all causes and effects. The 'ground of wisdom' is realization, 'exposition' is teaching, and 'power' runs through the above two. Alternatively, it is said to be authoritative power, and is also the beneficial transformation of the three wheels.