大方廣佛華嚴經隨疏演義鈔 2.17

2.17

疏「啟明東廟，智滿不異於初心」者，第五成智益。啟明東廟者，即第六十二經云「爾時文殊師利菩薩勸諸比丘發阿耨多羅三藐三菩提心已，漸次南行經歷人間至福城東，住莊嚴幢娑羅林中往昔諸佛教化眾生大塔廟處。」釋曰：此即東廟。時福城人聞文殊師利童子在莊嚴幢娑羅林中大塔廟處，無量大眾從其城出，來詣其所。下別列中，有五百優婆塞、五百優婆夷、五百童男、五百童女，善財是一。下文殊師利獨觀善財，既觀察已安慰開喻，而為演說一切佛法，乃至云「說此法已，殷勤勸喻增長勢力，令其歡喜發阿耨多羅三藐三菩提心，又令憶念過去善根。作是事已，復於其處為諸眾生隨宜說法，然後而去。爾時善財童子從文殊師利所聞佛如是種種功德，一心勤求阿耨多羅三藐三菩提，隨文殊師利而說偈言」等，即啟明東廟也。言智滿不異於初心者，即第八十經初，智照無二相。經云「是時文殊師利遙申右手，過一百一十由旬，按善財頂，作如是言：『善哉善哉！善男子！若離信根，心劣憂悔，功行不具，退失精勤。於一善根心生住著，於少功德便已為足，不能善巧發起行願，不為善知識之所攝護、不為如來之所憶念，不能了知如是法性、如是理趣、如是法門、如是所行、如是境界，若周遍知、若種種知，若盡源底、若解了、若趣入、若解說、若分別、若證知、若獲得，皆悉不能。』」釋曰：了知法性下，即是智滿。若離信心則不能得，反顯前義，由信心故則得不離初發之心，則信智無二。若約不動智為初，即前後二智無二也。

Regarding the Commentary's line: "Enlightening [him] at the Eastern Shrine: full wisdom is no different from the initial mind": this is the fifth [benefit], the benefit of perfecting wisdom. As for "enlightening [him] at the Eastern Shrine," the sixty-second fascicle says: "At that time, after the bodhisattva Mañjuśrī had exhorted the monks to generate anuttarasamyaksaṃbodhicitta, he gradually travelled south through the human realm and arrived east of the city of Dhanyākara (Fucheng), dwelling at the site of the great caitya in the Sāla Grove of the Adorned Banner where past Buddhas had transformed sentient beings." Explanation: This is the Eastern Shrine. At that time, the people of Dhanyākara heard that the youth Mañjuśrī was at the site of the great caitya in the Sāla Grove of the Adorned Banner, and an immeasurable assembly came out of the city and went to his presence. In the individual enumeration below, there were five hundred upāsakas, five hundred upāsikās, five hundred boys, and five hundred girls; Sudhana was one of them. Below, Mañjuśrī observed Sudhana alone. Having observed him, he comforted and instructed him, expounding all Buddha-dharmas for him, up to saying: "Having expounded this dharma, he earnestly exhorted him to increase his strength, causing him to rejoice and generate anuttarasamyaksaṃbodhicitta, and also caused him to recall his past roots of goodness. Having done this, he again preached the Dharma according to what was fitting for the sentient beings at that place, and then departed. At that time, the youth Sudhana, hearing such various virtues of the Buddha from Mañjuśrī, single-mindedly and diligently sought anuttarasamyaksaṃbodhi, and spoke verses following Mañjuśrī," and so forth; this is "enlightening [him] at the Eastern Shrine." As for "full wisdom is no different from the initial mind," at the beginning of the eightieth fascicle, wisdom illuminates the non-dual characteristics. The sūtra says: "At that time, Mañjuśrī reached out his right hand from afar, across one hundred and ten yojanas, and stroked Sudhana's head, speaking thus: 'Excellent, excellent! Good man! If one is separated from the faculty of faith, one's mind will be inferior, sorrowful, and regretful; one's meritorious practices will not be complete; and one will regress and lose diligence. If one's mind generates attachment to a single root of goodness, or becomes satisfied with a small amount of merit, one cannot skillfully generate practices and vows, will not be embraced and protected by spiritual friends (kalyāṇamitra), will not be remembered by the Tathāgatas, and cannot comprehend such dharmatā, such principles, such dharma gates, such practices, and such spheres—whether universal knowledge or various knowledge, whether exhausting the source and bedrock, whether understanding, entering, explaining, differentiating, realizing, or attaining—none of these will one be able to do.'" Explanation: From "comprehend dharmatā" onwards is "full wisdom." If one is separated from the mind of faith, one cannot attain it; this conversely demonstrates the preceding meaning: because of the mind of faith, one is able to not depart from the initially generated mind; thus faith and wisdom are non-dual. If considered from the perspective of unshakeable wisdom as the beginning, then the former and latter two wisdoms are non-dual.