大方廣佛華嚴經隨疏演義鈔 15.10

15.10

疏「小十住經」者，以古德譯十地，亦云十住，或云十住地。今言小者，即地前十住。今言大者，即〈十地經〉，非以卷少為小等。疏「漸備一切智德」者，一切智即佛智，十地即佛智中十德，如海十德。以十地之法，後後深於前前，故云漸備。故地影像中，明十地行相次第現前，能趣入一切智，智即漸備義。又如阿耨達池流出四河，復更增長乃至入海；又如寶珠十德，後後過前，皆漸備義。疏「無邊功德經」者，以前剎之劫，為後剎之日，後後勝前前，明功德無邊矣。疏「羅摩伽」，即入法界之梵語。羅者，此云離垢染。摩者，轉義。伽者，一合義。謂離垢染轉，即淨法界。一合，即入義。

Regarding the commentary's phrase “the Minor Daśabhūmika-sūtra”: because ancient worthies, in translating the ten stages (daśabhūmi), also called them the “ten abidings” (daśasthāna) or called them the “ten abiding-stages” (daśabhūmi). What is now called “minor” refers to the ten abidings prior to the bhūmis. What is now called “major” refers to the Daśabhūmika-sūtra; it is not called “minor” on account of having fewer fascicles, and so on. Regarding the commentary's phrase “gradually equipping all virtues of omniscience”: omniscience is the Buddha's gnosis, and the ten bhūmis are the ten virtues within the Buddha's gnosis, like the ten virtues of the ocean. Because the teachings of the ten bhūmis become progressively deeper from earlier to later, it is said to be “gradually equipped.” Thus, in the reflection-images of the bhūmis, it explains that the aspects of practice of the ten bhūmis manifest sequentially before one, enabling one to advance and enter into omniscience; “gnosis” precisely has the sense of gradual equipping. Furthermore, it is like Lake Anavatapta flowing forth into four rivers, which then swell further until entering the ocean; and it is like the ten virtues of a precious gem, where each subsequent one surpasses the preceding, all having the sense of gradual equipping. Regarding the commentary's phrase “the Boundless Merit Sūtra”: it takes the kalpas of preceding lands to be the days of subsequent lands, each subsequent one surpassing the preceding, thereby demonstrating that merit is boundless. Regarding the commentary's phrase “Luómójiā” (Rāmaka): this is the Sanskrit for “entering the dharmadhātu.” Luó (ra) here is translated as “free from defilement and stain.” Mó (ma) has the sense of “turning” (pravṛtti). Jiā (ka) has the sense of “uniting as one” (saṃgata). This means that turning away from defilement and stain is the pure dharmadhātu. “Uniting as one” is precisely the meaning of entering.