大方廣佛華嚴經疏 51.23

51.23

第二奇特想者，前依因緣以成諸行。今依勝想以攝善根，翻妄想源，次所依故，並出常想，受奇特名。即上文中常欲利樂諸眾生等利益之想也。十中，一以他善同己者，隨喜於他，情無彼此故，互為主伴相資益故，同體性故，即我所行故，自他相即故，四六願行亦然。二一毫微善皆是佛因故，《法華》中舉手低頭皆已成佛。三下至闡提皆有佛性故。五《思益》云「知離名為法」故。七諸性相法，佛所證故。文殊云：「我不見一法非佛法者，皆不可得故。」諸軌儀法皆佛所流，《涅槃》云「外道之法亦如來正法之餘」故。八因言契理，而理非言，故名言道。九佛以覺他圓滿，故為慈父。十如來即諸法如義，故無有二。益中，無想之想名善巧想。

Second, wondrous conceptions: previously one relied on causes and conditions to accomplish the practices. Now one relies on superior conceptions to gather kuśala-mūla, turning back the source of deluded conceptions. Coming next after reliance, they entirely surpass ordinary conceptions, receiving the name "wondrous." These are the conceptions of benefiting mentioned in the text above, such as constantly desiring to benefit and bring joy to all sentient beings. Among the ten: 1. Regarding the good of others as identical to one's own: rejoicing in others, one's feelings harbor no [distinction between] self and other; because they mutually serve as principal and companion, aiding and benefiting each other; because their essence is identical; because it is precisely one's own practice; because self and other are mutually identical. The fourth, vows, and sixth, practices, are also like this. 2. Even a single fine hair of good is a cause of Buddhahood; thus in the Lotus Sūtra, raising a hand or bowing the head have all already attained Buddhahood. 3. Down to icchantikas, all possess Buddha-nature. 5. The Si yi jing says: "Knowing detachment is called Dharma." 7. All phenomena of nature and characteristics are realized by the Buddha. Mañjuśrī said: "I do not see a single dharma that is not the Buddha-dharma, because none can be grasped." All ritual and conventional dharmas flow from the Buddha; the Nirvāṇa Sūtra says: "The teachings of non-Buddhists are also remnants of the Tathāgata's true Dharma." 8. Relying on speech one tallies with noumenon, yet noumenon is not speech, hence it is called the path of words. 9. The Buddha is completely perfected in awakening others, hence he is the compassionate father. 10. The Tathāgata is precisely the meaning of the suchness of all dharmas, hence there is no duality. In [the section on] benefits, the conception of non-conception is called skillful conception.