大方廣佛華嚴經疏 45.26

45.26

第二入己智用中四：第一攝佛功德、二證入諸法、三普德無盡、四結示勸修。初中，即攝如來二十一種殊勝功德，以此位中德等佛故。其間或全同佛相，或有約因相似而次第無差。於中三：初總明妙悟皆滿、次別顯二十一德、後顯德勝能。今初，十句，初句標滿時、餘九顯滿相。然一切智，若對種智即是根本，若直語佛智則通權實，今此顯通。於中，初三句始觀。言觀一切智者，標也。云何觀？觀有二種：一總觀，謂權實齊觀故；二別觀，此是實、此是權，權中有多差別，皆審照了故。次三句中順，亦初句標；次云何隨順？由前總觀故。頓能顯示，由前別觀故各各攀緣；後三句終契，釋同前觀，但由前觀察，今證見分明耳。

In the second part, the cognitive function after having entered, there are four: 1. gathering the Buddha's merits; 2. realizing and entering all phenomena; 3. the inexhaustibility of universal virtues; 4. concluding with an explanation and urging cultivation. In the first of these, it directly gathers the Tathāgata's twenty-one kinds of extraordinary merits, because in this stage one's virtues are equal to the Buddha's. Among them, some are completely identical to the marks of the Buddha, while some are similar with respect to the cause, without difference in their sequence. Within this are three: first, generally clarifying that wondrous awakening is entirely perfected; next, individually revealing the twenty-one virtues; finally, revealing the supreme power of the virtues. Now, in the first part are ten clauses: the first clause marks the time of perfection; the remaining nine reveal the characteristics of perfection. However, regarding omniscience (sarvajñatā): if contrasted with the wisdom of all modes (sarvākārajñatā), it is the fundamental; if spoken directly of the Buddha's wisdom, it pervades both provisional and ultimate; here it reveals its pervasiveness. Within this, the first three clauses are the initial contemplation. The phrase "contemplating all-knowledge" is the designation. How does one contemplate? There are two kinds of contemplation: 1. general contemplation, meaning contemplating the provisional and the ultimate together; 2. specific contemplation, [knowing] this is the ultimate and this is the provisional, and within the provisional there are many differences, all of which are clearly illuminated. The next three clauses are intermediate accord, also with the first clause as the designation; next, how does one accord? Due to the prior general contemplation, one is able to manifest [it] instantaneously; due to the prior specific contemplation, one grasps each individually. The final three clauses are ultimate realization, the explanation being identical to the prior contemplation, but because of the prior investigation, now the realization and seeing are distinct.