大方廣佛華嚴經隨疏演義鈔 19.6

19.6

疏「六為發起即解脫月」等，七亦總引，八九十並顯可知。疏「第二集因亦十」等者，因謂因由。疏「一曾與毘盧」等者，即菩薩德中云「此諸菩薩，往昔皆與毘盧遮那如來共集善根修菩薩行。」「二蒙佛四攝曾攝受」者，即第二經初，總歎眾集文云「如是皆以毘盧遮那如來往昔之時，於劫海中修菩薩行，以四攝事而曾攝受。」三即義引〈入法界品〉，諸聲聞等往在生死，不曾聞此，故不見聞；反顯菩薩昔曾聞故。四即夜叉王德，云「皆勤守護一切眾生」，此亦義引。如海雲言：「發哀愍心，有怖畏者咸守護故」等，即其文也。五即身眾神德，文云「皆於往昔成就大願，供養承事一切諸佛。」六即是足行神德，文云「皆於過去無量劫中，親近如來隨逐不捨。」不捨，即無厭足。七即乾闥婆王德，文云「皆於大法深生信解，歡喜愛重勤修不倦。」八即主風神德，文云「皆勤散滅我慢之心。」亦阿修羅德，文云「悉已精勤摧伏我慢及諸煩惱。」九即菩薩德，文云「一切如來功德大海咸入其身，一切諸佛所在國土皆隨願往。」亦通就義說，具二嚴者方能周遍至諸佛所。十亦菩薩德，文云「皆從如來善根海生。」

Regarding the Commentary's statement, "Sixth, acting as initiators, namely Vimukticandra," and so forth: the seventh is also cited in a summary manner, while the eighth, ninth, and tenth are evident and easily understood. Regarding the Commentary's statement, "Second, the causes of gathering are also ten," and so forth: "cause" means the reason. Regarding the Commentary's statement, "First, having previously [cultivated roots of goodness] together with Vairocana," and so forth: this comes from the virtues of the bodhisattvas, where it says, "These bodhisattvas all, in the past, cultivated bodhisattva practices together with the Tathāgata Vairocana, gathering roots of goodness." "Second, having previously been gathered in by being received by the Buddha's four means of gathering": this is from the beginning of the second fascicle, in the passage praising the assembly in general, which says, "All this was because in the past, during seas of kalpas, when the Tathāgata Vairocana cultivated bodhisattva practice, he gathered them in using the four means of gathering." The third is an implicit citation from the "Entering the Dharmadhātu" chapter, where the various śrāvakas and others, formerly residing in saṃsāra, had never heard this and therefore did not see or hear it; this inversely shows that the bodhisattvas had indeed heard it in the past. The fourth is the virtue of the yakṣa kings, which says, "They all diligently protect all sentient beings," which is also an implicit citation. As Haiyun says, "Arousing a mind of compassion, they protect all who have fear," and so forth, which is that text. The fifth is the virtue of the body-assembly spirits, where the text says, "All of them, in the past, fulfilled great vows to make offerings to and attend upon all buddhas." The sixth is the virtue of the foot-traveling spirits, where the text says, "All of them, throughout immeasurable kalpas in the past, closely served the Tathāgata, following him without forsaking him." "Without forsaking him" means without satiety. The seventh is the virtue of the gandharva kings, where the text says, "All of them deeply aroused faith and understanding in the Great Dharma, rejoicing, cherishing, respecting it, and diligently practicing it without weariness." The eighth is the virtue of the wind-ruling spirits, where the text says, "All of them diligently disperse and destroy the mind of egoistic pride." It is also the virtue of the asuras, where the text says, "All have diligently subdued egoistic pride and all afflictions." The ninth is the virtue of the bodhisattvas, where the text says, "The great ocean of merits of all tathāgatas all entered their bodies, and to whichever lands all the buddhas resided in, they went according to their vows." It can also be explained according to the general sense: only those who possess the two adornments can reach the abodes of all buddhas everywhere. The tenth is also the virtue of the bodhisattvas, where the text says, "All were born from the ocean of the Tathāgata's roots of goodness."