大方廣佛華嚴經隨疏演義鈔 31.3

31.3

疏「又此十種」下，第二示別理。於中有二：一配十信、二配信德。前中亦二：先正配釋。然十信心，謂一信、二進、三念、四定、五慧、六不退、七戒、八護法、九願、十迴向，配文可知。後「以是圓融」下，通妨難。謂有難云：信進等相釋處易知，今十甚深文義兼廣，何得而是十信等耶？故為此答。疏「又亦攝十信之十德」者，信有十德：一親近善友、二供養諸佛、三修習善根、四志求勝法、五心常柔和、六遭苦能忍、七慈悲深厚、八身心平等、九愛樂大乘、十求佛智慧。配十甚深者，一則正教甚深，近佛善友，聞教法故；二即福田甚深；三即業果甚深；四即緣起甚深；五即正行；六即助道；七即教化；八即一道；九即說法；十即佛境，通說佛智為所信故。既有多含，故文義兼廣。疏「且為十甚深」下，第三釋文。疏「妙慧通於眾行」者，文殊為妙慧，九首為眾行，各主一門，故而問為能成、答為所成，故妙慧眾行互為能所。疏「此二不二成信中之觀解」者，融上二也。謂行與法不二，了法成行，行契法故。又衍法師云：「一人問多，表一中解無量故。多人問一，表無量中解一故。又文殊是主，餘九是伴故。文殊是總，餘九是別。不是全要，故略不出。」

In the Commentary, from "Moreover, these ten kinds..." onward is the second: indicating the specific principles. Within this there are two: first, matching them with the ten faiths; second, matching them with the virtues of faith. In the former there are also two: first, directly matching and explaining them. Now, the ten minds of faith are: first, faith; second, diligence; third, mindfulness; fourth, concentration; fifth, wisdom; sixth, non-retrogression; seventh, morality; eighth, protecting the Dharma; ninth, vow; tenth, pariṇāmanā. Their matching with the text can be known. Later, from "Because this is perfect harmony..." onward, it resolves objections. That is, someone objects: "The characteristics of faith, diligence, and so forth are easy to understand in their explanations; now the text and meaning of the ten profundities are extensive and broad, so how can they be the ten faiths and the rest?" Therefore, this answer is given. Regarding the Commentary's statement "Moreover, it also subsumes the ten virtues of the ten faiths," faith has ten virtues: first, associating with good spiritual friends; second, making offerings to all buddhas; third, cultivating wholesome roots; fourth, aspiring to seek the superior Dharma; fifth, having an ever-gentle mind; sixth, being able to endure when encountering suffering; seventh, having deep and vast loving-kindness and compassion; eighth, equality of body and mind; ninth, cherishing and delighting in the Mahāyāna; tenth, seeking the wisdom of the buddha. Matching them with the ten profundities: the first is the profundity of the correct teaching, because one approaches the Buddha, who is a good spiritual friend, and hears the teaching and Dharma; the second is the profundity of the field of merit; the third is the profundity of action and result; the fourth is the profundity of dependent origination; the fifth is correct practice; the sixth is aids to the path; the seventh is teaching and transforming; the eighth is the single path; the ninth is expounding the Dharma; the tenth is the realm of the Buddha, because universally speaking, the Buddha's wisdom is that which is trusted. Since they contain multiple implications, the text and meaning are extensive and broad. In the Commentary, from "Taking them provisionally as the ten profundities..." onward is the third: explaining the text. Regarding the Commentary's statement "Wondrous wisdom pervades all practices," Mañjuśrī represents wondrous wisdom, and the nine leaders represent all practices, each presiding over one gate. Thus, the questions are that which accomplishes, and the answers are that which is accomplished; therefore, wondrous wisdom and all practices serve mutually as active and passive. Regarding the Commentary's statement "The non-duality of these two constitutes the contemplative understanding within faith," this harmonizes the above two. That is, practice and dharma are non-dual: comprehending the dharma accomplishes practice, and practice accords with the dharma. Furthermore, Dharma Master Yan said: "One person questioning many symbolizes understanding the immeasurable within the one. Many persons questioning one symbolizes understanding the one within the immeasurable. Moreover, Mañjuśrī is the host, and the remaining nine are the companions. Mañjuśrī is the general, and the remaining nine are the specific. Since this is not entirely essential, it is omitted and not brought out."