大方廣佛華嚴經疏 53.8

53.8

第七「莊嚴道」下三門，明七地中行。分三：初門明權實雙行、次門明念念進趣、後門取授自在。今初，即彼地中樂無作行對治十種方便智，及雙行果發起勝行中行。以權實交飾，故曰莊嚴。列中，前五自行無染；次四隨有攝化：一無染而化、二處正入邪、三持犯權實、四人法權實；十總顯因果權實，於中三：初因圓示缺、示現受生、是因未滿故；次「與三世」下同果境界而不捨因。因有十句，行通二利。法即教法，業謂利他，道謂正智，儀謂制聽，取即願求，巧謂權實，上皆所作事，總語因體。生成用者，即因成大用。住持力者，長用不絕。後「何以」下徵釋，可知。二、十足，明念念進趣行。即彼障對治中修行無量種，及雙行分中菩提分差別等。十中，初二約行，一戒、二進；次二約通，一總、二別；次二約心，一願、二誓；次二約法，一順、二持；後二約德，一演、二伏。三、十種手，明取授自在行，即雙行分中能作大義。十中，初一約取，謂念念中修習一切佛法，向佛智故；餘九約授，於中前五明四攝，一布施；二愛語；三四皆利行；五即同事共一手，作而拔出故。後四即四家：一苦清淨故、二示諸諦故、三般若力故、四捨煩惱故。

Under the seventh [heading], the three sections beginning with "adorned paths" explain the practice in the Seventh Stage. This is divided into three parts: the first section explains practicing the provisional and actual in tandem; the next section explains advancing and proceeding from moment to moment; the last section explains freedom in taking and giving. Now, the first concerns the practices within the antidote to delighting in inaction in that stage—the ten kinds of wisdom of skillful means—and the arising of superior practices within the fruit of tandem practice. Because the provisional and the actual adorn each other, it is said to be "adorned." In the enumeration: the first five are one's own practice free of defilement; the next four follow existence to gather and transform: (1) transforming without defilement; (2) abiding in the correct and entering the wrong; (3) the provisional and actual in holding and violating precepts; (4) the provisional and actual in persons and dharmas; (10) universally reveals the provisional and actual of cause and fruit, within which are three: first, when the cause is complete, showing deficiency, manifesting rebirth, which is because the cause is not yet fulfilled; next, from "together with the three times..." onwards, sharing the realm of the fruit without abandoning the cause. The cause has ten clauses, practice extending through both benefits: "dharma" refers to the taught Dharma; "action" refers to benefiting others; "path" refers to right wisdom; "deportment" refers to prohibitions and permissions; "taking" is vows and seeking; "skillfulness" refers to the provisional and actual—all the above are deeds performed, speaking generally of the essence of the cause. Bringing forth function means that the cause achieves great function. Sustaining power means using it perpetually without cessation. The subsequent inquiry and explanation from "why..." onwards can be understood. Second, the ten feet explain the practice of advancing and proceeding from moment to moment, namely, the immeasurable kinds of cultivation in the antidote to that obstruction, and the distinctions of the factors of awakening in the division of tandem practice. Among the ten: the first two concern practice: (1) precepts, and (2) diligence; the next two concern supernormal powers: (1) general, and (2) specific; the next two concern the mind: (1) wishes, and (2) vows; the next two concern the Dharma: (1) conforming, and (2) upholding; the latter two concern virtue: (1) expounding, and (2) subduing. Third, the ten hands explain the practice of freedom in taking and giving, namely, being able to perform great works in the division of tandem practice. Among the ten: the first one concerns taking, meaning cultivating all Buddhadharmas in each and every thought, facing toward Buddha-wisdom; the remaining nine concern giving, among which the first five explain the four means of embracing (saṃgraha-vastu): (1) giving; (2) loving words; the third and fourth are both beneficial actions; (5) is shared enterprise, sharing a single hand, acting and pulling them out. The latter four are the four lineages: (1) because suffering is purified; (2) because truths are shown; (3) because of the power of prajñā; (4) because afflictions are abandoned.