大方廣佛華嚴經隨疏演義鈔 72.28

72.28

第十法雲地。初來意有三：初引《瑜伽》，唯攝第九。於中，先明九地所能；次「而未」下，明前地不能，則是舉劣顯勝；後「今精勤」下，顯此地之能，即舉勝揀劣。二「論云」下，引本論通攝前九，故云「於九地中」，非第九也。「已作淨佛國土」即第八地，「及化眾生」即第九地，既通前九而偏語八九者，後三通無功用，故舉揀異。又八多約身、九多約口，今云智滿多約意業，故勝於前。言「智覺滿」者，智度圓故、菩薩地盡故。三「又一乘」下，唯對後三，以後三地皆一乘故。亦成前義。

The tenth, the Dharma Cloud Ground. First, the reason for its coming has three aspects: First, citing the Yogācāra, which solely subsumes the ninth. Within this, it first clarifies what the ninth ground is capable of; next, from "yet not" onward, it clarifies what the preceding ground is incapable of, which is pointing out the inferior to reveal the superior; later, from "now diligently" onward, it reveals the capability of this ground, which is selecting the superior over the inferior. Second, from "the treatise says" onward, it cites the root treatise to generally subsume the preceding nine; hence it says "among the nine grounds," not the ninth [alone]. "Having already purified the Buddha-lands" refers to the eighth ground, "and transforming sentient beings" refers to the ninth ground. Since it generally refers to the preceding nine yet speaks specifically of the eighth and ninth, it is because the latter three universally involve effortless activity, and thus are cited to differentiate them. Furthermore, the eighth is mostly in terms of bodily karma and the ninth mostly in terms of speech karma; now saying "perfection of cognitive awakening" is mostly in terms of mental karma, and is thus superior to the preceding. As for "perfection of cognitive awakening": because the perfection of wisdom (prajñāpāramitā) is complete, and because the bodhisattva grounds are exhausted. Third, from "also, the One Vehicle" onward, it correlates solely with the latter three, because the latter three grounds are all the One Vehicle. This also establishes the preceding meaning.