大方廣佛華嚴經隨疏演義鈔 52.40

52.40

疏「或為四十八」下，第二依論約義科。於中二：先正科、後問答。今初，先且依論具列，對疏可知。論曰「十地法門初地所攝八分：一序分、二三昧分、三加分、四起分、五本分、六請分、七說分、八校量勝分。」二地即第四論，論云「如是說證正位，依出世間道因清淨戒，說第二菩薩離垢地。此清淨戒有二種：一發起淨、二自體淨。」三地即第五論，論云「依第三明地差別，有四：一起厭行分、二厭行分、三厭分、四厭果分。」四地即第六論，論云「第四焰慧地，依彼淨三昧聞持如實智中顯示此地差別有四分：一清淨對治修行增長因分、二清淨分、三對治修行增長分、四彼果分。」五地即第七論，論云「第五地中分別有三：一勝慢對治、二不住道行勝、三彼果勝。」六地即第八論，論云「如五地中三分差別：一勝慢對治、二不住道行勝、三彼果勝。六地亦如是。應知轉勝。」七地即第九論，論云「第七地中有五種相差別：一樂無作行對治、二彼障對治、三雙行差別、四前上地勝差別、五彼果差別。」八地即第十論，論云「八地中有七種相差別：一總明方便集作地分、二得淨忍分、三得勝行分、四淨佛國土分、五得自在分、六大勝分、七釋名分。」九地即第十一論，論云「九地中有四分差別：一法師方便成就、二智成就、三入行成就、四說成就。」十地即第十二論，論云「菩薩九地中，以作淨佛國土及化眾生，第十地中修行令智覺滿足，此是勝故。此地中有八分差別：一方便作滿足地分、二得三昧分、三得受位分、四入大盡分、第五釋名分、六神通力有上無上分、七地影像分、八地利益分。」已列四十八分，今疏從類例不次，而引對論可知。

Regarding the commentary's phrase "Or make forty-eight [divisions]" below, this is the second [section], dividing into headings according to meaning on the basis of the treatise. Herein there are two: first, correctly setting out the headings; second, questions and answers. Now, first, setting them all out preliminarily according to the treatise, it will be understood when compared to the commentary. The treatise states: 'The teaching of the ten stages comprises eight divisions subsumed under the first stage: 1. the introductory division, 2. the samādhi division, 3. the empowerment division, 4. the emergence [from samādhi] division, 5. the fundamental division, 6. the request division, 7. the exposition division, and 8. the assessment of superiority division.' The second stage corresponds to the fourth [fascicle of the] treatise, where the treatise states: 'Having thus expounded the realization of the correct state, based on the cause of the supramundane path—pure precepts—the second bodhisattva stage, the Ground of Freedom from Defilement, is expounded. These pure precepts are of two kinds: 1. purity of initiating motivation, and 2. purity of the intrinsic nature.' The third stage corresponds to the fifth [fascicle of the] treatise, where the treatise states: 'Based on the third [stage], the Ground of Brightness, there are four divisions: 1. the division of initiating weariness-practices, 2. the division of weariness-practices, 3. the division of weariness, and 4. the division of the fruits of weariness.' The fourth stage corresponds to the sixth [fascicle of the] treatise, where the treatise states: 'In the fourth stage, the Radiant Ground, based on the real cognition of retaining what is heard in that pure samādhi, four divisions are demonstrated to distinguish this stage: 1. the division of the causes for increasing pure antidotal practice, 2. the division of purity, 3. the division of increasing antidotal practice, and 4. the division of its fruit.' The fifth stage corresponds to the seventh [fascicle of the] treatise, where the treatise states: 'In the fifth stage there are three distinctions: 1. antidote to superior arrogance, 2. superiority of practice of the non-abiding path, and 3. superiority of its fruit.' The sixth stage corresponds to the eighth [fascicle of the] treatise, where the treatise states: 'As with the three distinctions in the fifth stage—1. antidote to superior arrogance, 2. superiority of practice of the non-abiding path, and 3. superiority of its fruit—the sixth stage is also like this; it should be known that it is increasingly superior.' The seventh stage corresponds to the ninth [fascicle of the] treatise, where the treatise states: 'In the seventh stage there are five kinds of characteristic distinctions: 1. antidote of relishing actionless practice, 2. antidote to its obstacles, 3. distinction of dual practice, 4. distinction of superiority over previous stages, and 5. distinction of its fruit.' The eighth stage corresponds to the tenth [fascicle of the] treatise, where the treatise states: 'In the eighth stage there are seven kinds of characteristic distinctions: 1. the division of generally clarifying the preparation and action of the stage, 2. the division of attaining pure forbearance, 3. the division of attaining superior practice, 4. the division of purifying Buddha-lands, 5. the division of attaining mastery, 6. the division of great superiority, and 7. the division of explaining the name.' The ninth stage corresponds to the eleventh [fascicle of the] treatise, where the treatise states: 'In the ninth stage there are four distinctive divisions: 1. accomplishment of the Dharma-master's skillful means, 2. accomplishment of cognition, 3. accomplishment of entry into practice, and 4. accomplishment of exposition.' The tenth stage corresponds to the twelfth [fascicle of the] treatise, where the treatise states: 'In the ninth stage the bodhisattva purifies Buddha-lands and transforms sentient beings; in the tenth stage the bodhisattva practices so that cognition and awakening are fulfilled, which is superior. In this stage there are eight distinctive divisions: 1. the division of skillful means fulfilling the stage, 2. the division of attaining samādhi, 3. the division of attaining coronation, 4. the division of entering great consummation, 5. the division of explaining the name, 6. the division of supernormal powers having superior and unsurpassed [degrees], 7. the division of the stage's reflection, and 8. the division of the stage's benefit.' Having already listed the forty-eight divisions, now the commentary arranges them by category rather than in sequence, and its citation and comparison with the treatise can be known.