大方廣佛華嚴經疏 43.4

43.4

第二正說分。先明地行，文有四分：一法師方便成就，謂此地能起辯才說法，名法師地，趣地行立名方便故；二智成就具能知法之智慧故；三入行成就，達所化器之心行故；四說成就，稱根正授故。四中，初一入心，餘皆住心。亦攝三位，至下當知。然第八地中，但淨佛土教化眾生；此地辯才力故，教化眾生成就一切相，能教化故。一切相者，具上四分故。初分中三：初牒前起後，前得二諦等智故；次「欲更」下正顯方便；三「得入」下結行入地。正顯中，文有十句，不離二利。論云「一一五三句示現者，初句利他、次句自利，故云一一。次五利他、後三自利，故云五三。示現之言，通上四段。初句依無色得解脫想，可化眾生利益他故，化其令得大般涅槃，故云轉勝。」論主謂菩薩不求自滅，故作此釋。然經既云更求寂滅，何妨自求？以七八九地同得無生，八地得忍，寂滅現前，依勸起修；此求上品名為轉勝，即用而寂真解脫故。若依此義，前二自利，亦可十句俱通二利，於理無失。且依論解。二依未得究竟自利益故，復修習如來智慧。三依根熟菩薩化入如來祕密，三密化益故。四依邪念修行可化眾生，令觀察不思議智，得正念故，謂觀無念見智性故。五依未知法眾生轉法輪，令得知故，寂淨陀羅尼三昧門皆說法所依故。六依邪歸依眾生，具廣大神通，令入正法故。七依信生天眾生，令入差別世界佛淨土故。上五中，一無證、二無行、三無解。後「二無信」下三自利中，入依正覺，內證智德，故修力等。九依轉法輪外化恩德。十依無住涅槃斷德。

Second is the section of the main exposition. It first explains the practices of the ground, where the text has four parts: 1. the consummation of the dharmabhāṇaka's skillful means, meaning that on this ground one can generate eloquence to expound the Dharma, hence it is called the ground of the dharmabhāṇaka, and because one establishes the name 'skillful means' for the practices leading toward the ground; 2. the consummation of wisdom, because one is endowed with the wisdom that can know phenomena; 3. the consummation of the practice of entering, because one comprehends the mental activities of the vessels who are to be transformed; 4. the consummation of expounding, because one accords with capacities to bestow [the teaching] correctly. Among these four, the first is the entering mind, and the rest are all the abiding mind. They also subsume the three stations, as will be understood below. However, on the eighth ground, one only purifies the Buddha lands and teaches and transforms sentient beings; on this ground, through the power of eloquence, one teaches and transforms sentient beings to consummate all marks, because one is able to teach and transform. 'All marks' means being endowed with the above four parts. Within the first part there are three: first, it recaps the preceding and introduces what follows, because previously one attained the wisdom of the two truths and so forth; next, from 'desiring further' downward, it directly shows the skillful means; third, from 'attaining entry' downward, it concludes the practices and enters the ground. Within the direct demonstration, the text has ten phrases, which do not deviate from the two benefits. The treatise says: 'Showing them through [groups of] one, one, five, and three phrases: the first phrase benefits others, and the next phrase benefits oneself, hence it says "one, one." The next five benefit others, and the last three benefit oneself, hence it says "five, three."' The word 'showing' applies to the above four sections. The first phrase is based on having the notion of liberation regarding formlessness, and for the sake of transforming sentient beings to benefit others, transforming them to cause them to attain Mahāparinirvāṇa; hence it says 'progressively superior.' The treatise master considered that the bodhisattva does not seek personal cessation, and therefore made this explanation. However, since the sūtra already says 'further seeking quiescent cessation,' what is the harm in seeking it for oneself? Because the seventh, eighth, and ninth grounds equally attain non-arising: on the eighth ground one attains forbearance, quiescent cessation appears before one, and one gives rise to cultivation based on admonition; here, seeking the superior grade is called 'progressively superior,' because functioning is itself quiescence, genuine liberation. If one accords with this meaning, the first two are personal benefit; it is also acceptable that all ten phrases apply to both benefits, without error in principle. For now we rely on the treatise's interpretation. 2. Based on having not yet attained ultimate personal benefit, one further cultivates the Tathāgata's wisdom. 3. Based on bodhisattvas whose faculties are mature, one transforms them into the Tathāgata's secrets, through the transforming benefit of the three secrets. 4. Based on sentient beings who practice with wrong mindfulness, one causes them to contemplate inconceivable wisdom so that they attain right mindfulness, meaning that by contemplating non-mindfulness they see the nature of wisdom. 5. Based on sentient beings who do not yet know the Dharma, one turns the wheel of Dharma to cause them to know it, because the gates of tranquil dhāraṇī and samādhi are what the expounding of the Dharma relies upon. 6. Based on sentient beings who take false refuge, one is endowed with vast supernormal powers to cause them to enter the true Dharma. 7. Based on sentient beings who have faith in rebirth in the heavens, one causes them to enter the Buddha's pure lands in different worlds. Among the above five: one lacks realization, two lack practice, and three lack understanding. Next, under 'two lack faith' down through the three of personal benefit: 8. entering is based on sambodhi, internally realizing the virtue of wisdom, hence one cultivates the powers and so forth; 9. is based on the benefactor virtue of externally transforming through turning the wheel of Dharma; 10. is based on the virtue of abandonment of non-abiding nirvāṇa.