大方廣佛華嚴經疏 52.3

52.3

今初三門，明歡喜行中之行。三中，初明力持。此含總別，總者以是十行之首，依此十事加持建立能起諸行故，《度世經》名十建立。別即歡喜行中凡所布施，皆為修習諸佛本所修行等故，是建立行意。十中，初三三寶即境界持。眾生即僧寶，菩薩之僧即眾生世間故；餘七行持悲所作業故，正起行故、願持行故、有悲智境行方成故。時即起行之時。後二福智。然第十地大盡分中有十一持，第四加煩惱持故。論判行持中，初二逆行，彼約應化不斷，所以加之；今但約為行本，故無煩惱。彼有供養持及劫持，無境界持及善力持；此以時中攝劫，彼以行攝善力依境起供，故並無異。餘名並同，具如彼釋。既數名不同，案名以釋，此無僧寶，有教化眾生，亦未爽通理。上辨陀羅尼即總持文義，次云受持即領納受行，今云力持即加持任持，故不相濫（已下入第五十四經）。

Now, the first three gates clarify the practices within the practice of joy. Among the three, the first clarifies empowering upholding. This contains both general and specific: the general is because it is the head of the ten practices, and relying on the empowerment and establishment of these ten matters, one can give rise to all practices; therefore, the *Dushi jing* calls them the 'ten establishments.' The specific is that in the practice of joy, whatever giving one performs is done to cultivate and train in the practices originally practiced by all Buddhas, etc.; hence it is the intent of establishing practice. Among the ten, the first three are the Triratna, which are upholdings of the objective realm. Sentient beings are the Saṅgha jewel, for the bodhisattva's Saṅgha is precisely the world of sentient beings; the remaining seven are upholdings of practice, because they are actions performed out of compassion, because they directly give rise to practice, because vows uphold practice, and because only when realms of compassion and wisdom are present can practice be accomplished. Time is the time of giving rise to practice. The final two are merit and wisdom. However, in the great culmination section of the tenth stage, there are eleven upholdings, adding upholding of afflictions as the fourth. In the treatise's analysis of the upholdings of practice, the first two are reverse practices; that text treats them in terms of the uninterrupted nature of adaptive transformation, and that is why it adds them. Here, they are treated merely as the foundation of practice, and therefore there are no afflictions. That text has upholdings of offerings and upholdings of kalpas, but lacks upholdings of the objective realm and upholdings of the power of goodness; this text subsumes kalpas within time, while that text subsumes the power of goodness within practice and gives rise to offerings based on the objective realm, so they are not different. The remaining names are entirely identical, fully as explained there. Since the numbers and names differ, if one interprets according to the names, here there is no Saṅgha jewel, but there is teaching and transforming sentient beings; this also does not contradict the general principle. Above, discerning dhāraṇī meant generally upholding text and meaning; next, 'receiving and upholding' meant accepting and putting into practice; now, 'empowering upholding' means empowerment and sustaining; thus they are not conflated. (The text below enters the fifty-fourth fascicle of the sūtra).