大方廣佛華嚴經疏 57.43

57.43

第三「時不動」下稱讚授法。於中先讚、後「善男子我得」下正授法界。於中二：先示法門名體、後「善財童子言」下徵業用之境界。今初。不同前例而舉五法者，亦同九地當法師位，須廣知故。五中，初二所持內德：一智慧無羈，偏名解脫。有智則煩惱不可壞。取著無能勝，故云難摧伏。此智包容，故名為藏。二受持堅固，偏得行名。謂遇惡眾生而能堪忍，遍生諸趣而心不迷，故云堅固。三即能持深入法門，得法性地則無不持矣。四即外化，由正思佛法，明照差別，故得辯才，能轉法輪稱眾生欲。五即上求，一心求法故云三昧，近佛無厭、受法無足故。二徵業用之境界，中四：一徵問、二顯難、三重請、四廣答。答中二：先明得法因緣以彰深遠，釋上難知；二「善男子我得菩薩求一切」下顯其業用，以酬初問。今初，分六：一舉往見佛為發心緣。二「便從樓」下內興觀念為發心因，先觀、後念。念福智等，即前五法之因。神通自在，是行堅固。三「善男子爾時」下佛勸發心。能成前五，有十種心：初二成智慧、次一成總持、次二成神通、次二成三昧、後三成辯才故。上來取斯十句釋五法門。四「善男子我於彼」下正明發心堅固。五「我發是心已來」下經久無違。六「我從是來」下彰發心勝益，即前五因之果。二顯其業用，中四：一許現，即舉五法中二；二申請；三正現，入一萬三昧者，於一求法無厭三昧即入一萬，明知餘解脫等亦攝多門；四出定，即述。並可知。第四「優婆夷言」下謙己推勝。

Third, from 'At that time Acalā' onward, is praising and conferring the Dharma. Therein, first is praising; later, from 'Good son, I have attained...' onward, is directly conferring the dharmadhātu. Therein are two: first, presenting the name and essence of the Dharma-gate; later, from 'The youth Sudhana said' onward, inquiring into the sphere of its activity and function. Now, regarding the first: the reason that, unlike the previous instances, five dharmas are enumerated is that she also corresponds to the ninth bhūmi, which is the station of a dharmabhāṇaka, where extensive knowledge is required. Among the five, the first two are the internal virtues maintained: 1. Wisdom is unhindered, specifically named 'liberation.' When there is wisdom, afflictions cannot destroy it. Attachment cannot overcome it, hence it is called 'difficult to overpower.' This wisdom encompasses all, hence it is named a 'treasury.' 2. Upholding firmly, specifically acquiring the name 'practice.' That is, when encountering evil sentient beings, she can endure them, and being born throughout all destinies, her mind is not deluded; hence it is called 'firm.' 3. This is the ability to deeply enter the Dharma-gate: when one attains the ground of dharmatā, there is nothing one does not uphold. 4. This is external transformation: through correct contemplation of the Buddha-dharma, clearly illuminating differences, she attains eloquence and can turn the wheel of the Dharma in accordance with the desires of sentient beings. 5. This is upward seeking: seeking the Dharma with single-mindedness, it is called samādhi, never tiring of approaching the Buddhas and never being satisfied with receiving the Dharma. Second, inquiring into the sphere of its activity and function has four parts: 1. Inquiry; 2. Revealing the difficulty; 3. Repeated request; 4. Extensive reply. In the reply are two parts: first, explaining the causes and conditions of attaining the Dharma to demonstrate its depth and distance, explaining the aforementioned 'difficult to know'; second, from 'Good son, I attained the bodhisattva [samādhi] of seeking all...' onward, revealing its activity and function to answer the initial question. Now, the first has six parts: (1) Citing the past seeing of the Buddha as the condition for generating the mind. (2) From 'she then from the upper story' onward, internally giving rise to contemplation and mindfulness as the cause for generating the mind: first contemplation, then mindfulness. Being mindful of merit, wisdom, and so forth are the causes of the aforementioned five dharmas. Spiritual penetrations and mastery are the firmness of practice. (3) From 'Good son, at that time' onward, the Buddha exhorts the generation of the mind. Capable of accomplishing the previous five, there are ten kinds of minds: the first two accomplish wisdom, the next one accomplishes dhāraṇī, the next two accomplish spiritual penetrations, the next two accomplish samādhi, and the last three accomplish eloquence. Above, these ten clauses are taken to explain the five Dharma-gates. (4) From 'Good son, I in that...' onward, directly explains the firmness of generating the mind. (5) From 'Ever since I generated this mind' onward, enduring through time without transgression. (6) From 'Ever since then, I...' onward, reveals the supreme benefit of generating the mind, which is the fruit of the previous five causes. Second, revealing its activity and function has four parts: 1. Promising to manifest it, which cites two among the five dharmas; 2. Making a special request; 3. Directly manifesting it: entering ten thousand samādhis means that within the single samādhi of seeking the Dharma without weariness, she enters ten thousand, making it clear that the other liberations and so on also encompass many gates; 4. Emerging from samādhi, which is described. All can be understood. Fourth, from 'The upāsikā said' onward, is humbling herself and deferring to the superior.