大方廣佛華嚴經隨疏演義鈔 38.6

38.6

疏「乃至始入空界」等者，乃至二字中間則有所超越，皆信受行，常起信心，不生邪見十重五逆四倒八倒、不生難處，常值佛法、廣多聞慧、多求方便，始入空界住空性位，故名為住。此後復云「空理智心習故佛法一切功德，不自造心生一切功德，故不名為地，但名為住。」釋曰：學他非自有，故名住不名地。餘可知。十皆彼經。二中「謂練治」下，疏釋。三中，經但云「長一切行」。四中云「生在佛家種性清淨」。五中云「多習無量善」。六中云「成就第六般若」。七中「止觀」下，疏意。八九全同。十中「諸佛」下，疏取經意。

Regarding the commentary's phrase "...up to first entering the realm of emptiness..." and so forth: between the words "up to" there is something bypassed: all consist of practicing with faith and reception, constantly generating faithful mind, not giving rise to wrong views, the ten grave offenses, the five heinous deeds, the four inversions, or the eight inversions, not being born in places of difficulty, constantly encountering the Buddhadharma, acquiring vast and abundant learning and wisdom, seeking many upāyas, and first entering the realm of emptiness to abide in the stage of emptiness nature; hence it is called "abode" (zhù). After this it further states: "Because the mind of wisdom in the principle of emptiness is cultivated, all merits of the Buddhadharma are not self-produced from mind generating all merits; therefore it is not called a bhūmi, but only called an abode." Explication: Learning from others and not possessing it oneself is why it is called an abode and not a bhūmi. The rest may be known. All ten come from that sūtra. In the second, from "Meaning tempering and purifying..." onward is the commentary's explanation. In the third, the sūtra merely says: "increasing all practices." In the fourth it says: "born into the Buddha's household with pure lineage." In the fifth it says: "frequently cultivating immeasurable goodness." In the sixth it says: "fulfilling the sixth prajñā." In the seventh, from "Śamatha and vipaśyanā..." onward is the commentary's intent. The eighth and ninth are completely identical. In the tenth, from "All Buddhas..." onward, the commentary captures the sūtra's meaning.