大方廣佛華嚴經隨疏演義鈔 58.24

58.24

第十願，疏「今初菩提亦是總相」者，此有三對：前約自他，對論乘運故；二者體用，故云菩提體、菩提作業；三者總別，別依於總，總攝別故方順經宗。言「真則稱性」者，約體用二利。此唯是自利之體，但有此句。謂若有妄念，則身智有分，有在不在；今妄盡稱真，故無在無不在，云於一切處而得菩提。若依總別，總既含別，故有下句「應則隨機」，感而即形，故無不在。廣如〈出現〉菩提章說。疏「示正覺業」者，揀上真成而即體之應，故一多自在。此別示菩提而具八相，二三四業皆轉法輪相，而初一說實通於諸乘，二唯說一實，三一音隨類頓具諸法，故論云「種種」。疏「說實諦業」下，四諦之義，如其本品。上求佛智，亦說知斷證修，故知為通，不可局小。疏「論經具之」者，彼經云「現諸佛境界，大神通智力」是也。今經神通屬下，故亦義兼。疏「以神通力念念成佛」，猶屬前業。此為說法所依之身，故舉之耳。疏「以佛生處必非五難」者，必非三塗、北洲、長壽故。前後雖是約時，亦約必無，餘二容有非是處故。言「彼彼勝處」者，除難處竟，於三洲中唯取閻浮。閻浮為勝，堪受化故。百億非一，故云彼彼。

Regarding the tenth vow: The commentary's "now, bodhi is also the general characteristic": this contains three pairs: first, in terms of self and other, contrasted with the treatise's carrying across; second, essence and function, hence the commentary speaks of the essence of bodhi and the operation of bodhi; third, general and specific: because the specific relies on the general, and the general subsumes the specific, this accords with the sūtra's tenet. Stating "true accords with nature": this is in terms of essence and function, the two benefits. This is solely the essence of self-benefit; there is only this phrase. That is, if there were false thoughts, then body and wisdom would be divided, having presence and absence. Now, false thoughts being extinguished, it accords with reality; hence there is neither presence nor absence, which is expressed as attaining bodhi in all places. If based on general and specific, since the general contains the specific, there is the lower phrase "responding according to spiritual capacities"—where there is resonance, the form immediately manifests, so there is nowhere it is not present. This is explained extensively in the section on bodhi in the "Chapter on Manifestation." The commentary's "demonstrating the activity of right awakening": this distinguishes it from the above true realization, being the response identical to the essence; hence one and many are unobstructed. This specifically displays bodhi as having eight phases. The second, third, and fourth activities are all phases of turning the Dharma wheel: the first teaches the real and extends to all vehicles; the second speaks only of the one reality; the third, with a single sound according to their categories, instantly provides all teachings; hence the treatise says "various." From the commentary's "the activity of expounding the real truth" downward: the meaning of the four noble truths is as in their root chapter. Seeking the Buddha's wisdom above is also described as knowing, abandoning, realizing, and cultivating; hence one knows it is shared, and cannot be restricted to the Hīnayāna. The commentary's "the treatise's sūtra contains it in full": that sūtra states, "manifesting all realms of the Buddhas, with great supernatural powers and wisdom," which is this. In the present sūtra, supernatural powers belong below, so the meaning also partakes of it. The commentary's "by supernatural power attaining Buddhahood in thought after thought" still belongs to the preceding activity. Because this is the body relied upon for expounding the Dharma, it is cited. The commentary's "because the birthplace of a Buddha is definitely not among the five difficulties": it is definitely not the three bad destinies, the northern continent, or long-lived [heavens]. Although before and after are in terms of time, they also pertain to definitive absence; the remaining two might be admitted, but are not the place. Stating "those various superior places": having eliminated the places of difficulty, among the three continents only Jambudvīpa is selected. Jambudvīpa is superior, being capable of receiving transformation. A hundred koṭis are not just one, hence it says "those various."