大方廣佛華嚴經隨疏演義鈔 63.39

63.39

疏「八上依佛力」下二句利他，此句由佛護故成利他行。九即利他德，先舉論；後「此除定中智障」下，疏揀異第五句智障。今顯於化生中現多三昧，定障解脫故方能化生。「第二位果」中，疏四地已上寄出世之首故。「重明有」者，既為出世，不依世間法也。言「已上」者，兼五地故。上明有無。從「表心出家」下，明出家。前却問：何以前二在攝報中，此在調柔之中？故云表心出家，於行中說。疏言「阿含光」者，此地之中道品行德從教修起，故名阿含。又道品智能知教法，亦名阿含。又此道品差別行德可以言顯，亦名阿含。即證體上有阿含起，名示現也。

On the commentary's "eighth, above, relying on the Buddha's power": the subsequent two clauses benefit others; this clause accomplishes the practice of benefiting others because of the Buddha's protection. The ninth is the virtue of benefiting others; first it raises the treatise; then from "this eliminates the cognitive obstacle within meditative absorption" onward, the commentary distinguishes it from the cognitive obstacle in the fifth clause. Here it reveals manifesting many samādhis in transforming living beings; only when one is liberated from obstacles to meditative absorption is one able to transform living beings. In the "fruit of the second position," the commentary states that the fourth ground and above are lodged at the head of the supramundane. Regarding "clarifying anew that it has [characteristics]": since it is supramundane, it does not rely on worldly phenomena. Saying "and above" includes the fifth ground. The above clarifies presence and absence. From "manifesting the mind of leaving the household life" onward, it clarifies leaving the household life. A previous question asked: why are the first two within the receiving of karmic reward, while this is within pliancy? Therefore it says it manifests the mind of leaving the household life, spoken of within practice. The commentary says "the radiance of the āgamas": on this ground, the practice and virtues of the factors of enlightenment are cultivated and arise from the teaching, hence they are called āgamas. Furthermore, the wisdom of the factors of enlightenment can know the teachings, so it is also called āgamas. Moreover, the differentiated practices and virtues of these factors of enlightenment can be revealed through words, so they are also called āgamas. That is, on the essence of realization, āgamas arise, which is called manifestation.