大方廣佛華嚴經隨疏演義鈔 81.68

81.68

疏「後之五句即彼此互闕」者，彼五即攝受、守護、同己、師心、導師心，彼闕此五可知。疏「此門即勝進中近善知識」者，彼具十句，云所謂誦習多聞、虛閑寂靜、近善知識、發言和悅、語必知時、心無怯怖、了達於義、如法修行、遠離愚迷、安住不動。釋曰：後之四句在後清淨之中。今言近善知識，即彼第三。第三是總，下四五六句皆是發心之德，即此中別意。其彼初二句，文中略無。疏「梵云波利戍提」者，戍字率音。戍提者此云清淨，波利是遍是極。

Regarding the commentary's statement, "The latter five phrases mutually lack each other": those five are embracing, protecting, regarding as oneself, mind of a master, and mind of a guide. That text's lacking these five can be understood. Regarding the commentary's statement, "This approach corresponds to approaching good spiritual friends in the superior progressive [practice]": that [text] fully possesses ten phrases, saying: reciting and learning extensively, open leisure and quiescence, approaching good spiritual friends, speaking harmoniously and pleasantly, speech always knowing the proper time, mind free of fear, thoroughly understanding the meaning, practicing according to the Dharma, leaving delusion far behind, and abiding immovably. Explanation: the latter four phrases are found within the subsequent purity. Now saying "approaching good spiritual friends" corresponds to the third there. The third is general, while the fourth, fifth, and sixth phrases below are all virtues of generating the mind, which is the specific meaning here. The first two phrases there are omitted in this text. Regarding the commentary's statement, "Sanskrit says pariśuddhi": the character shu (戍) is pronounced like shuai (率). Śuddhi means purity here; pari means universal and ultimate.