大方廣佛華嚴經疏 48.34

48.34

第二能治深妙，中二：先正顯、後結勸。今初，文有六位，位各十行。初一始修、後五成益，故後五段展轉依初，是為初即攝後，一治一切治也。說有前後，得即一時。今初，分二：先標舉勸修、後「何等」下徵列及結。於中，十法攝為五對，辨五種修。初二約人，明謙敬修，敬上愛下故；次二約法，明真正修，順教知事故；次二約心，行明廣大修，樂大行、堅大心故；次二約智，明增勝修，內入果智、外起勝辨故；後二約悲願，明長時修，眾生無盡悲化不疲，世界無邊願住不著故。第二清淨者，依前正修行，時成離染故。文中二：初躡前起後、後徵數列名，下皆倣此。例中十句，次第從前十句而成。一由不捨眾生故達深法淨，以眾生皆有佛性，即妄而真為深法故；二由敬上故能近；三由不謗故能護；四由知無盡故了如空；五由菩薩行不離法界故深入；六知菩提心等虛空故無邊；七觀察菩薩皆同此觀能入佛力，故名為根；八精修不懈故不著劫數；九由化無厭故，觀三世眾生化未化等；十由願住世界，能修一切佛法。第三廣大智者，垢染既拂，本智自明，稱性相知，故云廣大。亦從前十及次十而成，然有開合，恐煩不配，說者隨宜。第四普入者，事隨理融本來即入，智了法爾無境不通，故身心皆入。亦從前三生，可以意得。非根者，境識及理皆非根也。第五勝妙心者，由前知法本融，則事理無礙、應機成益，名勝妙心。從前四生，亦可意得。第六善巧智者，由上事理無礙，今則權實決斷，名善巧智。有十一句，後二合一，餘皆如次從前十成。一即言亡言為甚深、二無依故廣大、三如依空生色故能說種種、四住無二邊故證平等、五了種智深密故了差別、六無差全同、七若無疑惑則佛法莊嚴、八以平等成一方便、九三世法約差別門為無量方便、十由住佛力得知佛無邊自力不退。從前十既爾，從前四段亦然，如是展轉不離始修，故隨一法具一切矣。第二「佛子菩薩」下結勸。一行能具一切行，故疾得菩提。

Second, that the capacity to cure is profound and marvelous has two parts: first, directly revealing it; later, concluding with an exhortation. In the first, the text has six stations, each station having ten practices. The first one is the initial cultivation, and the subsequent five are the accomplished benefits; therefore, the subsequent five sections progressively depend upon the first, which means that the first subsumes the subsequent ones: one cure is all cures. In preaching there is before and after, but in attainment they are simultaneous. Now the first is divided into two: first, setting forth and exhorting cultivation; later, from 'What are they?' onward, investigating, enumerating, and concluding. Therein, the ten dharmas are subsumed into five pairs, distinguishing five kinds of cultivation: The first two concern persons, clarifying cultivation through humility and respect, because of revering superiors and cherishing inferiors; the next two concern dharmas, clarifying genuine cultivation, because of complying with teaching and knowing phenomenal affairs; the next two concern mental practice, clarifying vast cultivation, because of delighting in great practice and firming the great mind; the next two concern wisdom, clarifying superior cultivation, because of internally entering the wisdom of the fruit and externally giving rise to superior eloquence; the last two concern compassion and vows, clarifying enduring cultivation, because sentient beings are inexhaustible so that compassionate transformation is untiring, and worlds are boundless so that the vow to abide is unattached. Second, purity: because of achieving freedom from defilement at the time of correct cultivation based on the preceding. In the text there are two parts: first, taking up the preceding to give rise to what follows; later, inquiring into the number and enumerating the names; below are all modeled on this. In this paradigm, the ten clauses are formed sequentially from the preceding ten clauses: 1. Due to not abandoning sentient beings, one attains purity in penetrating the profound Dharma, because all sentient beings possess the Buddha-nature, and that delusion is itself truth is the profound Dharma; 2. Due to revering superiors, one is able to draw near; 3. Due to not slandering, one is able to protect; 4. Due to knowing inexhaustibility, one understands [dharmas] to be like empty space; 5. Due to the bodhisattva practice not departing from the dharmadhātu, one enters deeply; 6. Knowing that the bodhicitta is equal to empty space, it is boundless; 7. Contemplating that all bodhisattvas share this contemplation, one can enter the Buddha's powers, hence it is called 'faculties'; 8. Diligently cultivating without negligence, one does not cling to kalpa counts; 9. Due to transforming without weariness, one contemplates whether sentient beings of the three times have been transformed or not; 10. Due to vowing to dwell in worlds, one is able to cultivate all Buddhadharmas. Third, vast wisdom: when defilements are wiped away, the fundamental wisdom naturally becomes bright, knowing according with the nature and marks; hence it is called 'vast'. It is also formed from the preceding ten and the next ten; however, there are expansions and contractions, and fearing tediousness I will not match them up; the expositor may proceed as appropriate. Fourth, universal entry: phenomena fuse in accord with noumenon, so originally they interpenetrate; wisdom understands reality as it is, so there is no realm through which it does not pass; thus body and mind both enter. It also arises from the preceding three, which can be grasped mentally. 'Non-faculties' means that realms, consciousnesses, and noumenon are all not faculties. Fifth, the supreme and marvelous mind: due to knowing previously that dharmas are fundamentally fused, there is non-obstruction between noumenon and phenomena, and according with capacities one accomplishes benefits, which is named the supreme and marvelous mind. Arising from the preceding four, this can also be understood mentally. Sixth, skillful wisdom: due to the aforementioned non-obstruction between noumenon and phenomena, now provisional and real are definitively resolved, which is named skillful wisdom. There are eleven clauses; the last two are combined into one, and the rest are each formed from the preceding ten in sequence: 1. Wordlessness within words is the most profound; 2. Being non-reliant is vast; 3. Just as form arises relying on space, one can speak of various kinds; 4. Abiding free from the two extremes, one realizes equality; 5. Comprehending the profound secrecy of all-knowledge, one comprehends differentiation; 6. Non-differentiation is completely identical; 7. If there is no doubt, the Buddhadharma is adorned; 8. Through equality, one accomplishes a single skillful means; 9. The dharmas of the three times, in terms of the gateway of differentiation, are immeasurable skillful means; 10. Due to abiding in the Buddha's power, one comes to know that the Buddha's boundless self-power is non-regressive. Since it is so regarding the preceding ten, it is likewise regarding the preceding four sections; progressing in this way without departing from the initial cultivation, any single dharma is endowed with all. Second, from 'O sons of the Buddha, if a bodhisattva...' onward, concludes with an exhortation. A single practice can be endowed with all practices, and thus one swiftly attains bodhi.