大方廣佛華嚴經隨疏演義鈔 36.48

36.48

疏「先陳體性」者，即第二來意，如前品明。疏「別即次第配於十住」等者，下之所釋闇引經文，如以主導世間釋因陀羅者，因陀羅，此云帝也、主也，即下發心住勸學十法中云「所謂勤供養佛、樂住生死，主導世間令除惡業，乃至為苦眾生作歸依處」，皆為主義。從二已下但取名上之義，不引經文。疏「亦可別明十住勝進十法思之」者，初之一住已引經文，餘九思者，二以治地勝進，云習誦多聞虛閑寂靜近善知識了達於義等，皆如蓮華開敷義故。三謂觀察眾生法界等，謂智寶故。四為了知三世佛法等，為最勝故。五知眾生無邊無量無數不可思議等，為大乘如金剛誓願心故。六學一切法無相無體不可修等，如香氣故。七說一即多說多即一，文隨於義、義隨於文等，可悅意故。八知剎持剎觀剎詣剎領受佛法，為明淨故。九善學法王善巧軌度等，為可持故。十學十種智，如空遍故。疏「智明闇息恩益清涼應器周故」者，月有四德，合佛三法。明是智德，闇息斷德，清涼是恩德，應器周故亦是恩德。又具上三德，故能遍應。疏「別名即十住自分之果」者，前剎配勝進故，此配自分，具如下文。疏「以此十因」下結成。上且隨下，令其尋本。疏「如名號品」者，不欲繁文，故令尋彼。但遠近小異，義理全同，若剎若人皆遍法界重重無盡。疏「次二勸觀佛力更發勝心」者，前品成於四句，亦從此生。謂前一偈半即指上文，是不起一切處而升一處。後十方悉亦然，單取十方，須彌頂亦然，即是不離一切處而升一切處。取上一閻浮提對此，則是不離一處而升一切處；取上一閻浮對我等今見佛住於須彌頂，即不離一處而升一處。如來自在力通於四句。第二南方。疏「了一切法真實之性」者，約偈文釋。言「淨心地」者，約表治地住釋。

Regarding the Commentary's statement, "First presenting the essence": this is the second purpose of coming [into being], as explained in the preceding chapter. Regarding the Commentary's statement, "Specifically, it is correlated in sequence with the ten abodes," and so forth: the subsequent explanations implicitly cite the sūtra text. For instance, explaining Indra as "guiding the worldly realm"—Indra translates here as sovereign (di) or master (zhu); that is, in the subsequent ten dharmas encouraged to be practiced in the Abode of Generating the Mind, it says, "Namely, diligently making offerings to the buddhas, delighting in dwelling in saṃsāra, guiding the worldly realm to eliminate evil deeds, and even serving as a refuge for suffering sentient beings"—all have the meaning of being a master. From the second onward, it merely takes the meaning inherent in the name without citing the sūtra text. Regarding the Commentary's statement, "One may also specifically clarify the ten dharmas of superior progression in the ten abodes; reflect on this": for the first of the abodes, the sūtra text was already cited; as for reflecting on the remaining nine: for the second, with the superior progression of Cultivating the Ground, it says practicing recitation, extensive learning, solitude and tranquility, associating with good spiritual friends, thoroughly comprehending the meaning, and so forth, because these all have the meaning of the blossoming of a lotus flower. The third refers to contemplating the sentient beings' dharmadhātu and so forth, because it is a jewel of wisdom. The fourth is thoroughly knowing the buddha-dharmas of the three times and so forth, because it is supreme. The fifth is knowing that sentient beings are boundless, measureless, innumerable, and inconceivable, because the Great Vehicle is like an adamantine vow-mind. The sixth is learning that all dharmas are markless, without essence, impossible to cultivate, and so forth, because it is like fragrance. The seventh is expounding that the one is the many and expounding that the many is the one, the words following the meaning and the meaning following the words, and so forth, because it is delightful. The eighth is knowing kṣetras, sustaining kṣetras, observing kṣetras, visiting kṣetras, and receiving the buddha-dharma, because it is bright and pure. The ninth is skillfully learning the Dharma King's skillful rules and guidelines, because it is maintainable. The tenth is learning the ten kinds of knowledge, because it is pervasive like space. Regarding the Commentary's statement, "Wisdom being bright, darkness ceasing, the benefit of kindness bringing coolness, and responding fully to vessels": the moon has four virtues, which correspond to the Buddha's three dharmas. Brightness is the virtue of wisdom, the ceasing of darkness is the virtue of elimination, coolness is the virtue of kindness, and fully responding to vessels is also the virtue of kindness. Furthermore, because it possesses the above three virtues, it can respond everywhere. Regarding the Commentary's statement, "The distinct names are the fruits of their own stage of the ten abodes": because the previous kṣetras were correlated with superior progression, these are correlated with their own stage, fully presented as in the text below. Regarding the Commentary's statement, "By means of these ten causes..." below: this concludes and completes it. Above it provisionally accords with what follows, causing one to search for the root. Regarding the Commentary's statement, "As in the Chapter on the Names": not wishing to multiply words, it therefore causes one to search there. There are only minor differences in distance, while the principle is entirely identical; whether kṣetras or persons, they all pervade the dharmadhātu, multilayered and inexhaustible. Regarding the Commentary's statement, "The next two encourage contemplating the Buddha's power and further generating an exalted mind": the preceding chapter established the four propositions, which also arise from this. That is, the preceding stanza and a half refers to the text above, which is not rising from all places yet ascending to one place. In the subsequent "The ten directions are also all like this," taking the ten directions alone, the summit of Sumeru is also like this; this is not departing from all places yet ascending to all places. Taking the above single Jambudvīpa in contrast to this, it is not departing from one place yet ascending to all places; taking the above single Jambudvīpa in contrast to us now seeing the Buddha dwelling on the summit of Sumeru, it is not departing from one place yet ascending to one place. The Tathāgata's sovereign power encompasses the four propositions. Second, the southern direction. Regarding the Commentary's statement, "Comprehending the real nature of all dharmas": this is explained in terms of the verse text. The phrase "purifying the mind-ground" is explained in terms of expressing the Abode of Cultivating the Ground.