大方廣佛華嚴經隨疏演義鈔 69.44

69.44

第二發起勝行。疏「迴文未盡，應言住本願力」者，謂安住本願，利眾生故，得諸佛勸。遠公案論釋云「本願住三門分別。一解本願。從前七地來，同求此地無生忍故，亦為本願。二釋住義。三說住之意。二中得已心息，更無去意，故名為住。然住不住，略有四種：一觀入分別，始時不住、終則樂住。從前地來求趣無生，以未得故，所以不住。今此得之，樂著故住。二起用分別，始得樂住、終則不住。今此始得樂寂故住，以佛勸起，所以不住。三就寂分別，始終常住，謂佛菩薩隨所證入無暫捨故。四就用分別，諸佛菩薩一切不住，常就世間利眾生故。今言住者，約前二門。第三說住之意有二：一顯此地所得深寂難捨故，二明諸佛勸說所以。」釋曰：上遠公之意，順論解釋，非不有由。今以此經本願力故，明其本願是勸之由，以此釋論，應言住本願也。住忍須勸，是下勸益中辨。又由經住故，勸意則有，故疏釋云「決彼無生止水，令起無功用行。」無生止水，即住忍義。若將本願力住為住忍者，非經論意。

Second, generating superior practice. Regarding the commentary's statement, "The transposed text was not complete; it should say 'dwelling in the power of original vows,'" this means that because he stably abides in his original vows in order to benefit sentient beings, he receives the exhortation of the Buddhas. Master Huiyuan, examining the treatise, explains: "Dwelling in the original vows is distinguished into three headings: 1. Explaining the original vows. Coming from the preceding seven grounds, together seeking the anutpattikadharmakṣānti of this ground, this also constitutes the original vows. 2. Explaining the meaning of 'dwelling.' 3. Explaining the intention behind speaking of 'dwelling.' Under the second heading, having attained it, the mind ceases, and there is no further thought of proceeding; hence it is called 'dwelling.' However, dwelling and non-dwelling are roughly of four kinds: First, distinguished by contemplation and entry: at the beginning one does not dwell, and at the end one delights in dwelling. Coming from the preceding grounds seeking to advance toward the unborn, because one has not yet attained it, one does not dwell. Now having attained it here, because one is attached to its delight, one dwells. Second, distinguished by generating function: at the beginning of attainment one delights in dwelling, and at the end one does not dwell. Now having initially attained it here, because one delights in quiescence, one dwells; but because the Buddhas exhort him to arise, he does not dwell. Third, distinguished in terms of quiescence: from beginning to end one constantly dwells, meaning that Buddhas and bodhisattvas never temporarily abandon what they have realized and entered. Fourth, distinguished in terms of function: Buddhas and bodhisattvas do not dwell in anything at all, because they constantly approach the mundane world to benefit sentient beings. Speaking of 'dwelling' now pertains to the first two headings. The third heading, the intention behind speaking of 'dwelling,' has two points: first, to show that what is attained on this ground is deeply quiescent and difficult to abandon; second, to clarify the reason for the Buddhas' exhortatory teachings." Explication: The above intention of Master Huiyuan, explaining in accordance with the treatise, is not without reason. Now, using this sūtra's phrase "due to the power of original vows," it is clarified that his original vows are the reason for the exhortation. Using this to explain the treatise, one should say "dwelling in the original vows." Dwelling in kṣānti requiring exhortation will be distinguished below under the benefit of exhortation. Furthermore, because of the sūtra's "dwelling," the purpose of exhortation exists; hence the commentary explains: "Clearing away the still water of the unborn, causing effortless practice to arise." "The still water of the unborn" is precisely the meaning of dwelling in kṣānti. If one takes "dwelling through the power of original vows" to mean dwelling in kṣānti, that is not the intention of the sūtra and treatise.