大方廣佛華嚴經疏 53.28

53.28

第八「詣道場」下五門，道成證入行。即分為五：一明進趣所安，即從苦行所向於道樹，顯捨邪趣正故，因圓趣果故，行行後邊故。十句可知。二正坐道場明自力安處，初四嚴處。次三三業現相。觀師子座者，知將說故。晉經云「觀一切佛師子之吼。」後三成德，一滿自能證，明智顯惑亡；二受佛所處，將契同法界；三大悲同體，故能遍加。三、有十奇特者，明外感希奇，大果先兆故。四降魔者，正覺將顯，先摧邪故。皆言示者，久已降故，魔王多是大菩薩故，無有惡魔能惱佛故。亦如野干，豈能於師子前以振威勢，《大乘方便經》下卷云「若非佛力召來，彼等惡魔豈得近佛。」魔為欲界尊，勝勝降伏餘故。十中一示以德諍、二破魔佛誰愈、三波旬兵眾滿三十六由旬圍菩提樹欲作留難，菩薩住慈悲智慧，以手指地，一切散壞。八萬四千八部大眾皆發大菩提心，故云教化調伏廣。如《方便經》及《本行集》說。六未免魔者，勿懈怠故。七一被降伏，乃至末世翻護法故。餘五可知。五、有十種成如來力，即正覺現前。前之二門當無間道，此當解脫道，更前二門即方便道。今此十中，初一障無不寂、次二因無不圓、次二果無不滿、次三德無不普、後二佛無不同，故結名如來也。

Eighth, from "Approaching the bodhimaṇḍa" onward are five gates, the practices of achieving the Path and entering realization. These are divided into five: first, explaining the advancement and reaching the place of abiding, which is going from the place of ascetic practices toward the bodhi tree, indicating renouncing the heterodox and proceeding to the orthodox, the completeness of causes advancing toward the fruit, and the final boundary of the progression of practices. The ten phrases can be known [from the text]. Second, rightly sitting at the bodhimaṇḍa, which explains dwelling in self-power; the first four adorn the place. The next three manifest the marks of the three actions. Regarding contemplating the lion throne: knowing that [the Buddha] is about to preach. The Jin translation says: "Contemplating the lion's roar of all buddhas." The final three complete the virtues: first, fulfilling one's own ability to realize, which explains that wisdom is revealed and delusions are destroyed; second, receiving what the buddhas inhabit, being about to accord with and equal the dharmadhātu; third, great compassion of identical substance, therefore being able to pervade with empowerments. Third, possessing ten extraordinary things, which explains the wondrous external responses, as portents of the great fruit. Fourth, subjugating the māras: as sambodhi is about to become manifest, heterodoxy is destroyed first. All are called "manifestations" because [māras] have long been subdued, because the māra kings are mostly great bodhisattvas, and because there are no evil māras who could disturb a buddha. Just as a jackal cannot brandish its power before a lion, the lower fascicle of the Mahāyāna Upāyakauśalya Sūtra says: "If not summoned by the Buddha's power, how could those evil māras approach the Buddha?" Māra is the lord of the desire realm; the more superior one is, the more one subdues the rest. Among the ten: first, displaying contention through virtue; second, destroying [the question of] who is superior between Māra and the Buddha; third, Pāpīyas's host filled thirty-six yojanas surrounding the bodhi tree wishing to cause obstruction, but the Bodhisattva, abiding in compassion and wisdom, pointed with his finger at the earth, and all was scattered and broken. Eighty-four thousand of the great assembly of the eight classes all generated the great bodhicitta; hence it says teaching and transforming, subduing extensively. It is as described in the Upāyakauśalya Sūtra and the Abhiniṣkramaṇa Sūtra. Sixth, those who have not escaped māras do so that they may not be indolent. Seventh, once subdued, they even turn to protect the Dharma down to the final age. The remaining five can be known [from the text]. Fifth, possessing ten kinds of powers that accomplish the Tathāgata, which is sambodhi appearing right before oneself. The previous two gates correspond to the path of uninterrupted progress (ānantarya-mārga); this corresponds to the path of liberation (vimukti-mārga); the two gates earlier still are the path of provisional means (prayogamārga). Now within these ten: first, all hindrances are completely tranquilized; the next two, all causes are completely perfected; the next two, all fruits are completely fulfilled; the next three, all virtues are completely universal; the final two, all buddhas are completely identical; thus it concludes by naming them the Tathāgata.