大方廣佛華嚴經疏 41.10

41.10

第三「是菩薩得此」下明過地。於中三：一行修善巧過、二作業廣大過、三修行勝入過。今初。過法有二：一巧智、二深悲。過相亦二：一下過二乘、二上過智地。智慧地即八地無功用智，由此地中雙觀止觀，便至彼處法流水中，任運雙流趣佛智海。二「佛子菩薩住此」下作業廣大過，中二：先正顯過、後「解脫月」下彰過分齊。今初中先對下彰出過。言無相者，即前樂無作。對治無量者，即前無量對治。入定離相，二乘容有而非無量，故此無量顯異二乘。善淨之言顯過下地，謂修方便行滿足故。後得無生法忍光明，對上彰入過，是彼八地無生法忍明相現前故、下地未得故。二彰過分齊，中二：先難即執前同後難；後答即揀後異前答，有法、喻、合。法中，非自力者，障現行故。喻中，王家即如來家，王后即得真法喜，修二利故名為王相。合中，大法即法中佛果法。自所行者，即殊勝行；智慧力者，即方便智。於此二中常不出觀，故是自力能過。此約寄位，廣如初地中辨。餘文可知。三「佛子」下明行修勝入過。謂非但如前廣多無量，而力用難測深無分量，勝而過也。論云神力亦無量者，神即難測義也。文中言甚深者，即遠入無底故。遠離者，彼前障滅故。無行者，無相之行，無所行故、彼前六地不能行故。常行者，此無間故。得此三業，即當體深入過。「勤求」下即趣後勝入。故二乘亦有離彼相業，而得少為足，不能上求菩提；求故過也。「是故」已下結雙行過。

Third, below "This bodhisattva, having attained this...", explains the transcendence of grounds. Within this there are three: first, transcendence through skillful cultivation of practice; second, transcendence through vast activity; third, transcendence through superior entry via cultivation of practice. In the first part: the factors transcended are two: first, skillful wisdom; second, deep compassion. The aspects of transcendence are also two: first, transcending the two vehicles below; second, transcending the wisdom-ground above. The wisdom-ground is the effortless wisdom of the eighth ground: because within this ground one dually contemplates calm and insight, one then reaches that place in the flow of the stream of Dharma, naturally flowing in both streams toward the ocean of the Buddha's wisdom. Second, below "Disciple of the Buddha, when a bodhisattva abides in this...", on transcendence through vast activity, contains two parts: first, directly showing the transcendence; and later, below "Vimukticandra...", clarifying the limits of the transcendence. In the first part, it first demonstrates transcendence relative to what is below. The words "signless" refer to the aforementioned delight in non-activity. "Immeasurable remedies" refers to the aforementioned immeasurable counteractions. Entering concentration and leaving signs can also be found in the two vehicles, but not immeasurably; hence this "immeasurable" shows the distinction from the two vehicles. The words "skillfully purified" show transcendence over lower grounds, meaning that the cultivation of expedient practices has been brought to fulfillment. Later, attaining the radiant sign of the forbearance of the unarisen dharmas shows transcendence through entry relative to what is above, because the radiant sign of that forbearance of the unarisen dharmas of the eighth ground manifests, whereas lower grounds have not yet attained it. Second, clarifying the limits of transcendence contains two parts: first, the objection, which is an objection clinging to what preceded as being identical to what follows; second, the answer, which is an answer distinguishing what follows as different from what preceded, containing doctrine, metaphor, and application. In the doctrine, "not by his own power" means due to the manifestation of obstacles. In the metaphor, the royal household is the Tathāgata's household; the queen is attaining the joy of the true Dharma; cultivating both benefits is called the marks of royalty. In the application, the "great Dharma" is the fruit of buddhahood among dharmas. "That which he himself practices" is the superior practice; "the power of wisdom" is expedient wisdom. Within these two, one constantly never emerges from contemplation, hence it is by his own power that he is able to transcend. This is according to the assigned stations, fully explained as in the first ground. The rest of the text can be understood. Third, below "Disciple of the Buddha...", explains transcendence through superior entry via cultivation of practice. This means that not only is it vast and immeasurable as before, but its power and functioning are unfathomable, deeply immeasurable, transcending through superiority. The treatise says that spiritual powers are also immeasurable: "spiritual" has the sense of unfathomable. In the text, the word "profound" means entering far without bottom. "Detached" means that those previous obstacles have been eliminated. "Non-practice" means signless practice: because there is nothing practiced, and because those previous six grounds cannot practice it. "Constantly practicing" means that this is uninterrupted. Attaining these three karmas is the transcendence of deep entry in its own essence. Below "diligently seeking..." is the superior entry tending toward the subsequent. Thus the two vehicles also have activities detached from those signs, yet they are satisfied with little and cannot seek bodhi above; because he seeks, he transcends. Below "Therefore..." concludes the transcendence of dual practice.