大方廣佛華嚴經隨疏演義鈔 87.9

87.9

疏「第九不動優婆夷寄善法行」，說法授人、動成物軌，思擇修習一切法故。疏「五中初二所持內德」等者，然此五法即下因中所念五事，謂思惟如來福德智慧皆悉清淨、總持三昧、不可思議神通自在、辯才無礙，謂思念何因得斯五德。彼佛便教發十種心：一謂應發不可壞心，滅諸煩惱；二應發無能勝心，破諸取著；三應發無退怯心，入深法門；四應發能堪耐心，救惡眾生；五應發無迷惑心，普入於一切諸趣受生；六應發無厭足心，求見諸佛無有休息；七應發無知足心，悉受一切如來法雨；八應發正思惟心，普生一切佛法光明；九應發大住持心，普轉一切諸佛法輪。十應發廣流通心，隨眾生欲施其法寶。釋曰：十中初二成其所念福智故，今得第一難摧伏智慧藏解脫門。疏「已取」下，佛教，以釋其相。下四亦爾。次以第三無退怯心，酬其所念總持，故今得第三一切法平等總持門。三以第四救惡眾生及第五諸趣受生示神通因，今得第二菩薩堅固受持行門，遍生五趣救惡眾生，是大神通是菩薩行。四以第六求佛無厭、第七受法無足心酬其三昧，今得第五求一切法心無疲厭三昧門。五以後三示其辯才無礙因，今得第四照明一切法辯才門。在文可知，故疏取下十句示因，釋今所得五法之果，而念福德含在智慧之中。其下釋十法中，方云上來已取十句釋五法門，但與下念五法不次，顯無優劣故。疏「正明發心堅固」者，即前五果之因：一求佛智慧，即求法三昧；二求佛十力，即求智慧；三求佛辯才、四求佛光明，即是總持。總持以慧為體故云光明，餘皆堅固受持行願。「發是心已」下，總結堅固。

Regarding the commentary's: “The ninth, the upāsikā Acalā, corresponds to the practice of wholesome dharmas”: she expounds the Dharma to instruct people, her movements becoming models for beings, because she deliberates upon and cultivates all dharmas. Regarding the commentary's: “Among the five, the first two are the internal virtues maintained”, and so forth: these five dharmas are precisely the five matters recollected in the causal stage below; that is, contemplating that the Tathāgata's merits and wisdom are completely pure, his dhāraṇīs and samādhis, his inconceivable mastery of supernormal powers, and his unhindered eloquence—wondering through what causes these five virtues are attained. That Buddha then taught the generation of ten kinds of mind: first, one should arouse an indestructible mind to extinguish all afflictions; second, one should arouse an unexcelled mind to shatter all grasping and attachments; third, one should arouse an untrembling mind to enter deep Dharma-doors; fourth, one should arouse a forbearing mind to rescue wicked sentient beings; fifth, one should arouse an indeluded mind to take birth across all destinies; sixth, one should arouse an insatiable mind to seek to see the Buddhas without rest; seventh, one should arouse an uncontented mind to receive all the rain of Dharma from all Tathāgatas; eighth, one should arouse a right-contemplation mind to universally generate the light of all Buddha-dharmas; ninth, one should arouse a great sustaining mind to universally turn the Dharma wheel of all Buddhas; tenth, one should arouse a widely propagating mind to bestow the jewel of Dharma in accordance with the wishes of sentient beings. Explanation: Among the ten, the first two accomplish the recollected merit and wisdom; hence she now attains the first, the liberation door of the treasury of wisdom that is difficult to subdue. The commentary's: “having taken...”, below, quotes the Buddha's teaching to explain its characteristics. The following four are also like this. Next, with the third, the untrembling mind, the recollected dhāraṇī is fulfilled; hence she now attains the third, the dhāraṇī door of the equality of all dharmas. Third, with the fourth, rescuing wicked sentient beings, and the fifth, taking birth in all destinies, the causes of supernormal powers are demonstrated; she now attains the second, the practice-door of the bodhisattva's firm upholding: taking birth everywhere in the five destinies to rescue wicked sentient beings is a great supernormal power and a bodhisattva's practice. Fourth, with the sixth, seeking the Buddha insatiably, and the seventh, receiving the Dharma uncontentedly, her samādhi is fulfilled; she now attains the fifth, the samādhi door of seeking all dharmas with a mind free of fatigue. Fifth, with the last three, the causes for unhindered eloquence are shown; she now attains the fourth, the eloquence door illuminating all dharmas. This can be known from the text; therefore the commentary takes the ten sentences below to show the causes, explaining the fruition of the five dharmas attained now, while the recollection of merit is subsumed within wisdom. Below in the explanation of the ten dharmas, it then says that above it had already taken the ten sentences to explain the five Dharma doors, which merely differ in sequence from the five dharmas recollected below to demonstrate that there is no superiority or inferiority. Regarding the commentary's: “It directly clarifies that the arousal of the mind is firm”: this refers to the causes of the preceding five fruitions: first, seeking the Buddha's wisdom is the samādhi of seeking the Dharma; second, seeking the Buddha's ten powers is seeking wisdom; third, seeking the Buddha's eloquence, and fourth, seeking the Buddha's radiance, are dhāraṇī. Since dhāraṇī takes wisdom as its essence, it is called radiance; the rest are all the practices and vows of firm upholding. From “Having aroused this mind...” downward, it concludes the firmness.