大方廣佛華嚴經隨疏演義鈔 78.60

78.60

疏「亦從前十及次十而成，然有開合」者，疏恐文繁，今當略配。其中名字有同初十、有同次十，今且如次配於次十。一由知深法，了眾生心行，眾生心行最甚深故。二由近友，成勝業報。三由護法，故知佛法。四了達空界，知深理趣。五深入法界，成妙義持。六觀無邊心即是所詮，故得能詮辯才演暢。七具菩薩行，能隨心演。八同菩薩善，故能普遍。九不著諸劫，常現影像。十順諸佛法，具一切智。從次十生既如次第，從初十生義同前說。上依不開，若開合者，如初二法皆是深法，則此開前合。若此總持，由於近友、護法而成，則此合前開。約理無方，故云開合。實則如次，義已周圓。如三對前二既然，四五承前可以思準。

Regarding the Commentary's statement, "They are also accomplished from the preceding ten and the subsequent ten, yet there are expansions and contractions": fearing that the text might become overly tedious, the commentary will now correlate them in brief. Among them, some names are identical to the first ten, while others are identical to the subsequent ten; for now, they are correlated in order with the subsequent ten. First, through knowing profound dharmas, one understands the mental activities of sentient beings, because the mental activities of sentient beings are the most extremely profound. Second, through drawing near to virtuous friends, one accomplishes superior karmic fruition. Third, through protecting the Dharma, one therefore knows the Buddha-Dharma. Fourth, having completely realized the realm of space, one knows the profound principles and purports. Fifth, having deeply entered the dharmadhātu, one accomplishes the retention (dhāraṇī) of wondrous meanings. Sixth, contemplating the boundless mind is precisely the signified meaning, and therefore one attains the eloquence of signifiers that flows freely. Seventh, possessing the bodhisattva practices, one can expound in accordance with minds. Eighth, being identical to the bodhisattva virtues, one is therefore able to be all-pervasive. Ninth, not clinging to the kalpas, one constantly manifests reflections. Tenth, according with all Buddha-dharmas, one possesses omniscience. That they are produced from the subsequent ten is already in this order; that they are produced from the first ten has the same meaning as explained previously. The above is based on non-expansion. If expanded and contracted: for example, if the first two dharmas are both profound dharmas, then this expands what was previously contracted. If this dhāraṇī is accomplished through drawing near to friends and protecting the Dharma, then this contracts what was previously expanded. Because there is no fixed method when approached according to principle, it says "expansions and contractions." In reality, following the order, the meaning is already complete and perfect. Just as the three vis-à-vis the preceding two are already like this, the fourth and fifth succeeding the previous can be deduced by analogy.