大方廣佛華嚴經隨疏演義鈔 61.4

61.4

疏「今初此菩薩」下，釋修行，中三：一正釋文、二引瑜伽通示修證、三以經意總相圓融。今初，即取次下作意釋。此中四相文皆有四：初中四者，一「得聞法已」，即牒經文；二「即依何修」者，總示義相；三「以依正法故」者，即釋成上義；四「即了相作意」者，以論義收。下《瑜伽》中為順世禪了欣厭相，即厭下苦麁障，欣上淨妙離。今云「正法」，其義通深。若約寄位，全同《瑜伽》。若約勤求淨菩薩行，則所聞法必當深妙，如下夜神所得四禪。下三各四，例此可知。

Regarding the commentary's passage from "Now, the first: this bodhisattva..." onward, explaining cultivation: within this there are three: 1. directly explaining the text; 2. citing the Yogācārabhūmi to generally demonstrate cultivation and realization; 3. comprehensively integrating them through the intent of the sūtra. Now, the first: this takes up the mental application immediately below to explain. The texts of the four characteristics herein all have four parts. The four parts within the first are: 1. "having heard the Dharma," which repeats the sūtra text; 2. "depending on what does one cultivate?", which generally indicates the characteristic of the meaning; 3. "because of depending on the true Dharma," which explains and establishes the above meaning; 4. "namely, the mental application of comprehending characteristics," which subsumes it under the treatise's meaning. Below, in the Yogācārabhūmi, in order to accord with worldly dhyāna, one comprehends the characteristics of aspiration and revulsion: that is, revulsion toward the suffering, coarseness, and obstruction of the lower realms, and aspiration toward the purity, excellence, and separation of the higher realms. Here it says "true Dharma," and its meaning extends deeply. In terms of lodging within stages, it is completely identical to the Yogācārabhūmi. In terms of diligently seeking pure bodhisattva practice, the heard Dharma must indeed be deep and wonderful, like the four dhyānas attained by the night goddess below. The three below each have four parts, which can be understood by analogy with this.