大方廣佛華嚴經疏 56.10

56.10

第二海雲比丘，寄治地住善友。文亦有六：第一依教趣求，中二：初依教正觀，此明溫故；後「漸次」下趣求後友，意欲知新。又前即學而能思，後即思而能學。然思前猶屬前文，謂上來近友，次聞正法；今辨正念思惟及如說修行，即《涅槃》四近因緣。今以前義屬後進趣，後義屬前指來，互為鉤鎖，顯主伴交參，且從會判屬於後耳。下皆準此。今念前中，有十一句，初總、餘別。別中皆云正念觀察者，不沈不舉，寂照變流故。十中，一即是前觀境自在、二即前作用解脫、三即一行三昧體及推勝中諸三昧門、四念前種種眾會、五即前見佛、六即前十方、七即壽命神通等、八即通觀佛遍、九即種種成正覺、十即隨種種眾生心樂。後趣求可知。

Second, the monk Sāgaramegha represents the good friend of the dwelling of clearing the ground. The text also has six parts: First, pursuing the quest in accordance with instructions. Herein are two: first, correct contemplation in accordance with instructions, which clarifies reviewing the old; then, from 'gradually' onward, pursuing the subsequent friend, wishing to know the new. Furthermore, the former is being able to reflect after learning, and the latter is being able to learn after reflecting. However, reflecting on the preceding still belongs to the preceding text, meaning: earlier he approached the friend, next heard the true Dharma, and now discerns correct mindfulness and reflection, and practicing as taught—which are the four proximate causes and conditions in the *Nirvāṇa Sūtra*. Now, assigning the former meaning to the subsequent advancing quest, and the latter meaning to the preceding direction, they mutually interlock, revealing the interpenetration of principal and companion; for now, following the assembly, it is classified as belonging to what follows. The subsequent cases should all be understood by analogy to this. Now, in being mindful of the preceding, there are eleven phrases: the first is general, the rest are specific. In the specific, all saying 'with correct mindfulness contemplating' means neither sinking nor floating, calm and illumination alternating and flowing. Among the ten: the first is the aforementioned sovereignty in contemplating spheres; the second is the aforementioned liberation of activity; the third is the essence of the One Practice Samādhi and the various samādhi gates within deferring to the superior; the fourth is mindfulness of the preceding diverse assemblies; the fifth is the preceding vision of buddhas; the sixth is the preceding ten directions; the seventh is lifespan, supernormal powers, and so forth; the eighth is universally contemplating the buddha's omnipresence; the ninth is variously realizing sambodhi; the tenth is according with the inclinations of various sentient beings. The subsequent quest may be understood.