大方廣佛華嚴經疏 47.29

47.29

第二「念念出生智」下二門答本願問。此門明乘願現其八相，後門明願不失時。今初。然願以後得智為體，從其願智生八相等，非生智也。別中一乘願下生；二受生種族；三學解脫道；四明其出現；五音聲；六化生嚴國；七現佛身；八自在相嚴福嚴，嚴如來藏故；九是無礙；十即智慧，正遍知故。二不失時者，行止在緣，根熟化現、未熟便捨，非願不周，若機熟失時便違本願。別中，一出現、二成本願有緣、三知種性與記、四自在、五現身、六智住於捨、七六根無礙、八淨國攝信、九強音調惡、十即不思議解脫。

Second, from 'moment-to-moment giving rise to wisdom' downward, two gates answer the question on original vows. This gate clarifies mounting vows to manifest the eight marks, and the latter gate clarifies that vows do not miss the proper time. Now, the first. However, vows take post-attainment wisdom as their essence; it is from this vow-wisdom that the eight marks and so forth are produced, not that wisdom is produced. Specifically: 1) Mounting vows to descend and be born; 2) The clan in which birth is taken; 3) Learning the path of liberation; 4) Clarifying manifestation; 5) Voice; 6) Transforming beings and adorning lands; 7) Manifesting the Buddha's body; 8) Adornment of marks of mastery and adornment of merit, because they adorn the tathāgatagarbha; 9) Non-obstruction; 10) Wisdom itself, because of correct and universal knowledge. Second, not missing the proper time: movement and stillness depend on conditions; when faculties are mature, one transforms and manifests; when not yet mature, one relinquishes—it is not that vows are not comprehensive, but if capacities are mature and one misses the proper time, it would contravene the original vows. Specifically: 1) Manifestation; 2) Accomplishing conditions for original vows; 3) Knowing lineage and conferring vyākaraṇa; 4) Mastery; 5) Manifesting the body; 6) Wisdom abiding in equanimity; 7) The six faculties being unobstructed; 8) Pure lands gathering faith; 9) Powerful voices subduing the evil; 10) Inconceivable liberation itself.