大方廣佛華嚴經疏 41.17

41.17

今初，分二：先標集德處。謂總前七地，非獨第七。第七雖亦有下十法，而非次第，以是功用行滿無功用際，故總集之。即四節中當第三也。後「善修」已下正顯所集，有十一句，分二：前三同相，諸地通行故；後八別相，諸地異修故。同中三句：一二種無我上上證故。此即證道地地轉勝，名上上證。巧證不著，經云方便。二善淨諸道者，不住道清淨故。悲智雙運，故名為諸。三善集助道者，彼方便智行所攝，滿足助菩提分法故。方便是前證道。行即不住道，悲智等行故。菩提分即是彼二所攝之助，助彼二故。後「大願」下別相，攝八為七：一初地大願攝持能至此故。二二地攝善戒中如來力加故。彼經「為證十力四無所畏等故，是故我今等行十善」等，即上承佛力。三地中因修自證禪定神通，名自善力所持。四「常念」下，論云「四地中所說法分別智教化智障淨勝念通達佛法」者，謂前十法明門是智分別，即前觀察，依彼智明入如來所說法中。次教化智，即彼經清淨分中以十種智成就法故生如來家。障淨勝者，即彼論釋謂滅三地智障，攝四地勝智故。上之二段皆念通達佛法，故與此同。五地中有十種平等深淨心，故云善淨深心，此心即是思覺。六能成下六地中三種大悲，故云成就福德。三皆觀因緣集，即成就智慧。七中二句，以近此地故。初空中方便智、有中殊勝行，皆是大慈大悲不捨眾生行。次句即前以無量眾生界故入無量智道。

Now for the first, it is divided into two: first, marking the locus of accumulated virtues. That is, gathering together the previous seven stages, not only the seventh. Although the seventh also has the ten phenomena below, they were not sequential; because it is the boundary where active practice is fulfilled and effortlessness begins, they are gathered as a whole. This corresponds to the third among the four segments. Next, from "well-cultivated" downward, directly reveals that which is gathered, containing eleven phrases, divided into two: the first three are common marks, being practices common to all stages; the latter eight are specific marks, being the distinct cultivations of the various stages. Within the common marks are three phrases: 1. Because the two kinds of selflessness are progressively realized. This means that the path of realization becomes increasingly superior stage by stage, called progressive realization. Realizing skillfully without attachment, the sūtra calls it "expedient means." 2. "Well-purifying the various paths": because the unlocated path is purified. Compassion and wisdom are jointly mobilized, and hence they are called "various." 3. "Well-gathering the auxiliary paths": because subsumed under the practice of that expedient wisdom, fulfilling the factors auxiliary to bodhi. "Expedient means" is the aforementioned path of realization. "Practice" is the unlocated path, being practices of compassion, wisdom, and so forth. The factors of bodhi are the aids subsumed under those two, aiding the two. Next, from "great vows" downward, the specific marks subsume the eight into seven: 1. Supported by the great vows of the first stage, one is able to reach here. 2. In the morality that gathers good dharmas of the second stage, one is empowered by the Tathāgata's strength. That sūtra says: "In order to realize the ten powers, the four fearlessnesses, and so forth, I now equally practice the ten goods," etc., which is to receive the Buddha's power from above. 3. In the third stage, because of cultivating self-realized dhyāna and supernormal faculties, it is called "sustained by the power of one's own goodness." 4. From "constantly mindful" downward, the Treatise says: "In the fourth stage, the wisdom distinguishing the Dharma taught, the wisdom teaching and transforming, and the superior mindfulness of the purity of obstacles penetrate the Buddha Dharma"; this means that the previous ten gates of illumination of phenomena are intellectual distinctions, which is the previous observation, and relying on that intellectual illumination, one enters into the Dharma taught by the Tathāgata. Next, the wisdom teaching and transforming means that in the pure portion of that sūtra, because of the dharma accomplished by the ten kinds of wisdom, one is born into the Tathāgata's family. "Superior mindfulness of the purity of obstacles" means that, as explained in that Treatise, it eliminates the cognitive obstacles of the third stage and subsumes the superior wisdom of the fourth stage. Both of the two sections above are mindful of penetrating the Buddha Dharma, and thus are identical to this. 5. In the fifth stage there are ten kinds of equal, deep, and pure minds; hence it says "well-purified deep mind"—this mind is conceptual thought and reflection. 6. From "able to accomplish" downward, in the sixth stage there are three kinds of great compassion; hence it says "accomplishing merit." All three observe the accumulation of causes and conditions, which is accomplishing wisdom. 7. Within [the seventh], there are two phrases, because it is proximate to this stage. First, the expedient wisdom within emptiness and the superior practice within existence are both the practice of great kindness and great compassion not abandoning sentient beings. The next phrase refers to the previous: because of the immeasurable realms of sentient beings, one enters the path of immeasurable wisdom.