大方廣佛華嚴經疏 8.28

8.28

第九雲音頌述菩提樹摩尼果中，歎佛往修十地行果。十一頌分二：初一總舉，謂佛果大用，由昔地行及結說處；餘十次第各述一地。地義，當品廣明，今皆略述而已。初地略述四義：一加行多劫，諸論皆說地前為一僧祇，已為無量。更有異說，恐厭繁文。二標入地名。三出生廣智，謂生如來家、見法實性、得妙觀察平等性智故。四普見佛海，同下願智果中。二地四義：一舉法標名、二別地行相、三修行時分、四供佛多少。三地四義：一舉法標名，世間中極云積福德；二修諸禪定；三忍度偏多；四聞持廣博。四地四義：一歎慧標名，世無等故；二了道品境，異凡夫故；三起慈悲，異小乘故；四淨身土，離身見故。五地四義：一標入地，謂積集福智故云普藏，十平等心故曰等門；二標地名；三真俗極違會令相順；四諦法俗境無不等觀。六地有四：一歎行；二標名；三正顯行相，即了緣起法；四明地用，得十空三昧故。七地有四：一先標果用、二照達群機、三雙行巧攝、四寄行標名。八地四義：一別地行相、二明淨土果、三略釋地名、四歎地結說。九地四義：一標地作用、二善達教法、三標示地名、四廣行多劫。十地有四：一標起地名、二含藏法雨、三能蔽如空麁重、四深廣難測故云佛境。諸偈多有結說，文並可知。

In the ninth, the verse spoken by Cloud Sound from within the mani gems of the bodhi tree, which praises the Buddha's past practice and realization across the ten stages, the eleven verses are divided into two parts: first, a single verse generally sets forth that the Buddha's fruition and great function proceed from his past stage practices, and concludes by stating the locus [of preaching]; the remaining ten verses each narrate one stage in sequence. The doctrine of the stages is explained extensively in its own chapter; here they are only briefly narrated. For the first stage, four points are briefly stated: 1. Applied practices over many kalpas: all treatises say that before the stages requires one asaṃkhyeya [kalpa], which is already measureless; there are other theories as well, but to avoid prolixity [they are omitted]. 2. Indicating the name upon entering the stage. 3. Giving birth to vast wisdom: that is, being born into the Tathāgata's household, seeing the true nature of phenomena, and obtaining the wisdom of marvelous contemplation and the wisdom of equality. 4. Universally seeing the ocean of buddhas: corresponding below to the fruition of vows and wisdom. For the second stage, four points: 1. Adducing phenomena and indicating the name; 2. Distinguishing the marks of the stage's practice; 3. The duration of practice; 4. The quantity of offerings to buddhas. For the third stage, four points: 1. Adducing phenomena and indicating the name, in which reaching the worldly summit is called 'accumulating blessings and virtues'; 2. Practicing the dhyāna concentrations; 3. The predominance of the perfections of patience; 4. Vast hearing and retention. For the fourth stage, four points: 1. Praising wisdom and indicating the name, because it is peerless in the world; 2. Comprehending the realm of the aids to enlightenment, because it differs from ordinary worldlings; 3. Generating loving-kindness and compassion, because it differs from the Hinayana; 4. Purifying the body and realm, because it leaves behind the view of self. For the fifth stage, four points: 1. Indicating entry into the stage, that is, accumulating blessings and wisdom is called 'universal treasury', and the ten equal minds are called 'the gateway of equality'; 2. Indicating the stage's name; 3. Extremely conflicting ultimate and conventional [truths] are integrated and made to accord with each other; 4. The four noble truths and conventional realms are contemplated with complete equality. For the sixth stage, there are four: 1. Praising practice; 2. Indicating the name; 3. Directly revealing the marks of practice, namely comprehending the phenomena of pratītyasamutpāda; 4. Explaining the stage's function, because of obtaining the ten concentrations on emptiness. For the seventh stage, there are four: 1. First indicating the fruition's function; 2. Illumining and penetrating the capacities of beings; 3. Dual practice skillfully gathering [beings]; 4. Relying on practice to indicate the name. For the eighth stage, four points: 1. Distinguishing the marks of the stage's practice; 2. Explaining the pure land fruition; 3. Briefly explaining the stage's name; 4. Praising the stage and concluding the discourse. For the ninth stage, four points: 1. Indicating the stage's function; 2. Skillfully penetrating the teachings of the Dharma; 3. Indicating the stage's name; 4. Extensively practicing over many kalpas. For the tenth stage, there are four: 1. Indicating the arising of the stage's name; 2. Containing the rain of Dharma; 3. Able to conceal coarse afflictions like empty space; 4. Deep, vast, and difficult to fathom, hence called 'the Buddha's realm'. Many of these verses conclude the discourse, which can all be known from the text.