大方廣佛華嚴經隨疏演義鈔 39.3

39.3

「初來意有六」者，初一行位相對，前雖有行，意在位故。二通別相對，如前初住自分但明緣境發心，勝進但明勤供養佛、樂住生死等；二住自分但於眾生起利益大悲等十心，勝進但明誦習多聞、虛閑寂靜等，則十住所修一一不同。今此梵行，十住通修故。三道俗相對，以文云「一切世界諸菩薩眾，依如來教染衣出家。」答中廣明受隨戒等，前之十住不揀道俗也。四即隨相實相對，言隨相者，即如前別行，行既不同即是隨相。今此觀意，於身無所取、於修無所著，乃至受無相法、觀無相法，知一切法即心自性等故。五即因果相對，以問云「云何而得梵行清淨，從菩薩位逮於無上菩提之道？」初菩薩位即十住位也。以說位竟，恐物尋因故令修此，如先知滅、後示道故。六標釋相對，即總釋前義，謂前一一位末皆云「欲令菩薩有所聞法，即自開解不由他教。」此但總標，故今釋云：與此觀行相應即得初心成佛，知一切法即心自性，成就慧身不由他悟。

Regarding "First, the contextual intent has six points": first, the correlation of stages and practices: although there were practices previously, the intent lay in the stages. Second, the correlation of general and specific: as before, in the first abode its own component merely clarified generating the aspiration toward cognitive objects, while its superior advancement merely clarified diligently making offerings to Buddhas, rejoicing in dwelling in saṃsāra, etc.; in the second abode, its own component merely clarified generating ten minds such as beneficial great compassion toward sentient beings, while its superior advancement merely clarified reciting, hearing much, dwelling in seclusion, stillness, etc.—thus the practices cultivated in the ten abodes were each different. Now, this pure practice is cultivated universally throughout the ten abodes. Third, the correlation of the religious and the lay: because the text states, "The assemblies of bodhisattvas in all worlds, relying on the Tathāgata's teaching, dye their robes and go forth into homelessness." In the reply it extensively clarifies receiving and following the precepts and so on, whereas the previous ten abodes did not distinguish between the religious and the lay. Fourth is the correlation of conforming to characteristics and conforming to reality: 'conforming to characteristics' refers to the distinct practices before; since the practices differed, they conformed to characteristics. Now, the contemplation intent here is having no grasping regarding the body, no attachment regarding practice, up to receiving signless dharmas, contemplating signless dharmas, knowing all dharmas to be the mind's own nature, and so on. Fifth is the correlation of cause and effect: because the question asks, "How does one attain purity of pure practice, and from the bodhisattva stages attain the path of anuttarabodhi?" The initial bodhisattva stages are the stages of the ten abodes. Since the explanation of the stages is complete, fearing people might seek the cause, it causes them to cultivate this—just as one first knows cessation and subsequently reveals the path. Sixth is the correlation of heading and explanation, which generally explains the former meaning: at the end of each preceding stage it says, "wishing to enable the bodhisattva to comprehend on his own the Dharma he has heard without relying on another's instruction." This was merely a general heading; thus it now explains: when corresponding with this contemplative practice, one immediately attains Buddhahood at the initial aspiration, knows all dharmas to be the mind's own nature, and accomplishes the body of wisdom without awakening through another.