大方廣佛華嚴經隨疏演義鈔 38.29

38.29

疏「列中十事同四地十種法智但有開合」者，然三賢如次，似於十地。就中十住相似最多，以初入下賢如地修故。初住似初地，二住似二地，乃至十住似十地，故疏多引地文釋住。而言但有開合者，初二不開，彼經初句云「深心不退故」。此句自分，云「自住處」。二云「於三寶中生淨信畢竟不壞故」，即是勝進。上二約德行差別。今云「亦能生」者，以上云從佛親生故。下之二智，約智解差別，三真如智即是證智，四即教智。其真如智，彼經兩句：一云觀諸行生滅故、二觀諸法自性無生故。上句生空真如、下句法空真如，故此合為一句「善觀察法」，具上二觀故名為善。言「亦所生處」者，以上三義釋名中，法界為所生處，即真如故。第四智中彼但有六，此有七句，開也。句雖有七，義乃略彼。彼六句中，一云觀世界成壞，即今世界。二觀因業有生，即今業行果報二句。三觀生死涅槃，即今六七二句。四觀眾生國土業故，即此初二，此亦合也。五觀前際後際故，六觀無所有盡故，此之二句今文略無，攝在果報生死之中，故全同也。今疏中觀眾生，牒經，空有即觀相、佛土即牒經。言「權實」者，即是觀相，下五例知。「二種生死四種涅槃」，下當廣說。

Regarding the Commentary's statement "The ten items enumerated herein correspond to the ten kinds of Dharma wisdom of the fourth ground, differing only in being expanded or combined": Now, the three levels of worthies, in order, resemble the ten grounds. Among them, the ten abodes resemble them the most, because upon first entering the lower level of worthies, one cultivates like the grounds. The first abode resembles the first ground, the second abode resembles the second ground, up to the tenth abode resembling the tenth ground; therefore, the Commentary frequently cites texts from the grounds to explain the abodes. As for the statement that they differ only in being expanded or combined: The first two are not expanded; the first line of that sūtra says: "Because of the non-retrogression of the profound mind." This line corresponds to one's own aspect, called "one's own abiding locus." The second says: "Because of generating pure faith in the Three Jewels that is ultimately indestructible," which is the superior progression. The above two are differentiated according to virtuous practices. Now it says "also capable of producing," because it was said above that one is born directly from the Buddha. The lower two wisdoms are differentiated according to understanding through wisdom: the third, the wisdom of tathatā, is the wisdom of realization; the fourth is the wisdom of the teaching. As for the wisdom of tathatā, that sūtra has two lines: the first says 'observing the arising and cessation of conditioned formations,' and the second says 'observing the non-arising of the self-nature of all dharmas.' The first line is the tathatā of the emptiness of persons, and the second line is the tathatā of the emptiness of dharmas; hence these are combined here into a single line: "skillfully observing dharmas." Possessing both of the above observations, it is called "skillful." The statement "also the locus of production": In the explanation of the name by the three meanings above, the dharmadhātu is the locus of production, which is precisely tathatā. Within the fourth wisdom, that [text] has only six, while this has seven lines, which is an expansion. Although there are seven lines, their meaning is actually an abbreviation of that. Among those six lines, one says 'observing the formation and destruction of worlds,' which is the present 'worlds.' The second says 'observing that there is birth due to karma,' which corresponds to the present two lines on 'karmic action' and 'karmic retribution.' The third says 'observing saṃsāra and nirvāṇa,' which corresponds to the present sixth and seventh lines. The fourth says 'observing the karma of sentient beings and lands,' which corresponds to the first two here; this is also a combination. The fifth says 'observing the prior limit and posterior limit,' and the sixth says 'observing the exhaustion of having nothing at all'; these two lines are omitted in the present text, being subsumed within karmic retribution and saṃsāra, so they are entirely identical. Now, in the Commentary, 'observing sentient beings' cites the sūtra; 'emptiness and existence' is the observation of characteristics; 'buddha lands' cites the sūtra. The term 'provisional and real' refers to the observation of characteristics; the remaining five should be understood analogously. 'Two kinds of saṃsāra and four kinds of nirvāṇa' will be explained extensively below.