大方廣佛華嚴經疏 43.26

43.26

第三「佛子菩薩住第九地」下法師自在成就，中二：先牒前標後、二「得義」下正顯成就。有四種事：一持成就，得不失故；二說成就，巧能演故；三問答成就，斷疑網故；四受持成就，更受勝法故。則前三自分、後一勝進。又前一釋得妙法藏、後三釋作大法師。於此四種皆無縛著，即攝第九迴向也。今初，分二：初列十持，持先已得；後「此菩薩得如是」下用前十持，持當所得。今初，先列十持，並從所起業用立名。初三起意業、次三起身業、後四起口業。一持義；二持教法；三持能知智；四善軟者慈光攝受；五剛強者善慧降伏，種種施為故；六上供諸佛、下攝貧窮，故名眾財；七於大乘中陜劣眾生，示教大乘威德勝利，令生喜故；八不斷辯才，智常說故；九無盡樂說深說故；十種種義樂說廣說故。後「如是」下總結。「以百萬」下顯持之用。二持當得中聞已不忘，正顯持義。為他演說，亦持之用。第二「此菩薩初見」下明說成就。於中三：初顯所受法多、二「此菩薩得如是」下能廣開演、三「此菩薩處於法座」下明起說自在。第三「佛子此菩薩假使」下問答成就。初一界答難、二明一切世界。第四「佛子此菩薩復更」下受持成就，可知。

Third, the section from 'Child of the Buddha, the bodhisattva dwelling on the ninth stage' onward concerns the dharmabhāṇaka's sovereign accomplishment. It has two parts: first, restating what precedes and introducing what follows; second, from 'attains the meaning' onward, directly demonstrating accomplishment. There are four matters: first, accomplishment in retention, because of attaining without loss; second, accomplishment in exposition, because of skillful eloquence; third, accomplishment in inquiry and response, because of severing the net of doubts; fourth, accomplishment in receiving and holding, because of further receiving superior dharmas. Thus the first three are one's own share, and the last is progressive advancement. Furthermore, the first explains attaining the marvelous store of Dharma, and the latter three explain becoming a great dharmabhāṇaka. Being free from attachment in all four subsumes the ninth pariṇāmanā. Now for the first, there are two parts: first, listing the ten retentions, retaining what was previously attained; later, from 'this bodhisattva attains such' onward, employing the preceding ten retentions to retain what is to be attained. In the first part, the ten retentions are first listed, all named after the actions and functions they give rise to. The first three give rise to mental karma, the next three give rise to bodily karma, and the last four give rise to verbal karma. First is retaining meaning; second is retaining the teaching; third is retaining the wisdom that can know; fourth is gathering in the gentle with the light of compassion; fifth is subduing the unyielding with good insight, through various actions; sixth is making offerings above to all buddhas and gathering in the impoverished below, hence called 'wealth of the assembly'; seventh is, for sentient beings of narrow and inferior capacity within the Mahāyāna, demonstrating and teaching the majesty, virtue, and superior benefits of the Mahāyāna to make them rejoice; eighth is uninterrupted eloquence, because wisdom constantly expounds; ninth is inexhaustible delightful speech, because of profound exposition; tenth is delightful speech of various meanings, because of vast exposition. Afterward, from 'such' onward, is the general conclusion. From 'with a million' onward demonstrates the function of retention. In the second part, retaining what is to be attained, hearing without forgetting directly demonstrates the meaning of retention. Expounding for others is also a function of retention. Second, from 'when this bodhisattva first sees' onward clarifies accomplishment in exposition. Within this are three parts: first, demonstrating the vastness of the Dharma received; second, from 'this bodhisattva attains such' onward, being able to broadly explain; third, from 'when this bodhisattva sits on the Dharma-seat' onward, clarifying sovereignty in initiating exposition. Third, from 'Child of the Buddha, even if this bodhisattva' onward is accomplishment in inquiry and response. First, answering difficulties in one realm; second, clarifying all worlds. Fourth, from 'Child of the Buddha, this bodhisattva furthermore' onward is accomplishment in receiving and holding, which may be understood.