大方廣佛華嚴經隨疏演義鈔 70.12

70.12

疏「謂金剛等現形衛故」者，此前七地亦有，但冥衛耳。如來常有八金剛神列其八面，此地菩薩隨分得之。「前三自分」者，即三輪也，謂身口意。疏「論云一向不動故」者，論釋結文如是通達。如是通達故，一向不動義耳。疏「一智不壞」者，論經云「善思量大乘道故」，即是證智。「法智通」者，以論會經，既云智大，經云「獲大神通」，明是法智通也。即十通第九，於六通中漏盡開出，故亦證智。二「教智」。三不住，上三自利，下六利他。初句淨土行，後五化法益物。於中，前三自分，即意身口。稱三際說者，先際生死、後際涅槃、中際聖賢也。後二勝進。「坐道場」，稱佛方便成正覺者，成佛度人。前中，泛明坐道場，略有三說：一就法門，即萬行道場。二就實成，約金剛三昧一念成佛。三約化相，菩提樹下。今正約後。然經但言「普伏一切魔邪之道」，而論云「坐道場」，坐道場即降魔故。伏魔亦三：一約法門，一切生死涅槃皆是魔道，修一切智則伏其道矣。二約實說，無明習氣以為魔道，金剛喻定方能摧之。三約化相，菩薩樹下降於天魔。今亦據後。

Regarding the Commentary's statement, "This means that vajra[-holding spirits] and others manifest forms to guard him": these were also present in the previous seven grounds, but their protection was only invisible. The Tathāgata constantly has eight vajra spirits lined up on his eight sides, and the bodhisattva on this ground obtains this according to his share. Regarding "the first three are his own share": these are the three wheels, namely body, speech, and mind. Regarding the Commentary's statement, "The Treatise says 'because of single-minded immobility'": the treatise explains the concluding text as penetrating in this way. Because one penetrates in this way, it has the meaning of single-minded immobility. Regarding the Commentary's statement, "First, wisdom is indestructible": the treatise text of the sūtra says, "Because of skillfully contemplating the path of the Great Vehicle," which is realization-wisdom. Regarding "mastery of dharma-cognition": collating the treatise with the sūtra, since it says "greatness of wisdom" and the sūtra says "attains great supernormal powers," this clearly refers to the mastery of dharma-cognition. That is the ninth of the ten supernormal powers, unfolded from the destruction of outflows within the six supernormal powers; hence it is also realization-wisdom. Second, "teaching-wisdom." Third, non-abiding. The above three are self-benefit, and the following six are benefiting others. The first line is pure land practice, and the latter five transform through dharmas to benefit beings. Among them, the first three are his own share, namely mind, body, and speech. Speaking in accordance with the three times refers to the prior time as saṃsāra, the latter time as nirvāṇa, and the intermediate time as the noble ones. The latter two are superior advancement. In "sitting in the bodhimaṇḍa," matching the Buddha's upāya to realize correct enlightenment refers to becoming a Buddha to save people. In the former, broadly explaining sitting in the bodhimaṇḍa, there are briefly three explanations: First, in terms of the dharma-gate, it is the bodhimaṇḍa of all practices. Second, in terms of actual attainment, it is realizing Buddhahood in a single thought based on the vajrasamādhi. Third, in terms of the manifested aspect of transformation, it is beneath the bodhi tree. Here it specifically refers to the latter. However, the sūtra merely says, "universally subduing all paths of Māra and heterodoxy," while the treatise says "sitting in the bodhimaṇḍa," because sitting in the bodhimaṇḍa entails subduing Māra. Subduing Māra also has three [aspects]: First, in terms of the dharma-gate, all saṃsāra and nirvāṇa are the path of Māra; cultivating all-knowledge then subdues their path. Second, in terms of the real, taking the habit-energy of avidyā as the path of Māra, only the vajra-like samādhi can destroy it. Third, in terms of the manifested aspect of transformation, the bodhisattva beneath the tree subdues the heavenly Māra. Here too it is based on the latter.