大方廣佛華嚴經隨疏演義鈔 47.15

47.15

疏「若依總云」下，第二釋名。疏「因果主伴具足」者，因主即金剛幢力，因伴即聽者善根。果主即遮那二力，果伴即十方佛加。「謂法因」下，出五因之由。法因久遠願遂將化，是遮那本願。「主伴加威」，即及威神力為主加威，十方佛加為伴加威。疏「亦猶十地前十自利」等者，自利即同所成，利他即同所作。疏「然約行布」下，結釋。明非全取十地中義以釋今文，故疏上云亦猶十地，猶者如也。但云如二利，其中句義則全不同。言「地約說地此約迴向」者，彼云如實說菩薩十地差別相故，此云所謂說菩薩十迴向，居然自別。言「況彼義皆次第」者，彼中次第顯於地前地上等，謂彼云「緣念一切佛法故、修習分別無漏法故」，此即地前。次經云「善選擇觀察大智光明巧莊嚴故」，即是見道。次經云「善入無量智門故」下六句，辨修道，此句寄從二地至七地。次下五句，寄入八地至佛地。則自淺至深，地前地上見修究竟次第不亂故。「今則反此」者，明不依彼次，如今經文無彼地前地上見修等，次文之與義俱不全同故，但可云如彼，不可依彼次第釋也。上之十句所成亦然，但可類耳。

Regarding the Commentary's text from "If based on the general statement..." downward, this is the second [part], explaining the name. Regarding the Commentary's "Causes and fruits, master and retinue, are fully present": the master of cause is the power of Vajradhvaja, and the retinue of cause is the roots of goodness of the listeners. The master of fruit is the two powers of Vairocana, and the retinue of fruit is the empowerment by the Buddhas of the ten directions. From "Regarding the cause of the Dharma..." downward, it presents the reason for the five causes. The long-standing cause of the Dharma and vows fulfilled are about to transform [beings]—this is Vairocana's original vow. "Empowerment by master and retinue" means that the transcendent spiritual power serves as the empowerment by the master, and the empowerment by the Buddhas of the ten directions serves as the empowerment by the retinue. Regarding the Commentary's "It is also like the ten self-benefits before the ten grounds," and so forth: self-benefit is what is identically accomplished, and benefiting others is what is identically performed. From the Commentary's "However, when considered in terms of the orderly progression of practice..." downward, it concludes the explanation. It clarifies that it does not entirely take the meanings from the ten grounds to explain the present text; hence the Commentary above says "It is also like the ten grounds"—"like" means similar to. It only says it is like the two benefits, but the meanings of the phrases within them are completely different. Regarding "The [Ten] Grounds refers to explaining the grounds, while this refers to pariṇāmanā": that [sūtra] says, "Because of explaining the distinct characteristics of a bodhisattva's ten grounds in accordance with reality," whereas this [sūtra] says, "namely, explaining the bodhisattva's ten pariṇāmanās," which are clearly distinct in themselves. Regarding "Furthermore, those meanings are all in sequential order": within that, the stages prior to the grounds and upon the grounds are revealed in sequence; that is, that [sūtra] says, "Because of mindfully reflecting on all Buddha-dharmas, and because of cultivating and discerning untainted dharmas"—this is prior to the grounds. Next, the sūtra says, "Because of skillfully selecting and observing the skillful adornment of the great light of wisdom"—this is the path of seeing. Next, the six phrases from the sūtra's "Because of skillfully entering immeasurable gates of wisdom" downward discern the path of cultivation; this phrase is assigned to [the stages] from the second ground to the seventh ground. The subsequent five phrases are assigned to entering the eighth ground up to the Buddha ground. Thus, moving from the shallow to the deep, the stages prior to the grounds, upon the grounds, the path of seeing, the path of cultivation, and the ultimate are sequentially arranged without confusion. Regarding "Presently, it is the reverse of this": this clarifies that it does not rely on that sequence. As the present sūtra text lacks those stages of prior to the grounds, upon the grounds, seeing, cultivation, and so forth, both the sequential text and its meaning are not entirely identical; therefore, one can only say it is like that, but one cannot interpret it based on that sequence. The ten phrases accomplished above are also like this; they can only be considered analogous.