大方廣佛華嚴經隨疏演義鈔 88.10

88.10

「第九嵐毘尼林神寄善慧地」者，謂成就微妙四無礙辯，能遍十方善說法故。疏「此十通於六位」下，疏文有五：一約位竪配，亦名行布釋；二「然依行布」下，結前生後，生後圓融；三「若約圓融」下，通諸位釋，亦名圓融釋；四「若定須具十」下，結成上竪；五「若定竪」下，結成須橫。實則橫竪無礙是此中意，故存二釋，文義昭然。疏「亦初住生家」者，恐人誤為初地生家，然其生家略有六位：一初住生菩提心家、二四住生聖教家、三初地生真如家、四四地約寄位生出世家、五八地生無生法忍家、六如來地究竟生家。今是初住，即第一生菩提心家。疏「即淨心地」者，疏隨難釋，今更委釋。言得如來菩提光者，明心菩提故。入菩薩方便海者，證真了俗，故捨諸有趣。亦由已斷異生性故。成就自在者，分身百剎故。修菩薩殊勝行者，淨治地法十行常修故。具菩薩根者，由證信故，餘皆成根。又大悲為首，故悲為根。已斷所知，故心明潔。十願成熟，故願不動。同佛證如，故得佛護。分別頓盡，名壞諸障。具上諸德，為物依處。疏「戒忍進等」者，等取禪慧各一增故。末後二句，上句三業善巧，見者必欣；下句功用行滿，又以無功得諸行故。疏「六中下初至為生佛家」，此有兩句：一正釋標、二即解釋。初之二句，「得無生忍」是釋生家，「契同法性」即釋隨諸佛住，佛住甚深真法性故。上即淨忍分成就。「一切甚深法門」下，皆得勝行分，此句為總，故疏不釋。已下皆甚深法門故。其「願度增上」，釋具三世已下經文。「善根一體」，釋得一切佛下經文。謂同無功用之善根故，同契無生法忍體故。從「惑等」下，釋具出世白淨法。上皆前經不可知義。經安住已下，即是前經正行廣大。入諸三昧下，即離障寂滅。後三句即三輪化益，並易故不釋。疏「七中因佛力」下，經疏俱易。若欲釋者，由佛七勸，名入諸佛力，此為總句。遊剎下，別二句，起行速疾。從了一切下，是淨土分中事，於三世間得自在故。初二器界自在、次二正覺、後三眾生說法度生故。疏「八觀普智門言即法師之德」者，亦法師方便成就。言「於三性等」者，三性即是化法，為智成就等。等字，等取入行成就智十一稠林。經一一門下，即口業成就，具四十無礙，故能長演。餘皆法師自在成就，一三昧自在隨心頓演故；二受生自在；三「於有差別」下，於法自在，事理交徹故。疏從「即事知理」下，釋此初對，了即事入理、即理入事。亦前句事能顯理，後句依理成事。又前不壞假名而說實相，後不動真際建立諸法。又前動不離寂，後則靜無遺照。於無量下，有無自在。於少境下，廣狹自在。通達下，真俗齊照。以文顯故，云可思準。疏「九普現莊嚴」，先釋名、後「已得」下總釋大意。若別說者，初句嚴依，餘皆嚴正。正中並祕密智，初三句身祕密、「演清淨」下口祕密、「隨其心」下皆意祕密。疏「十中」下，經文顯然，皆與本位義理相符，不為此釋實抑經文。餘並易了。

"The ninth, the forest goddess of Lumbinī, represents the ground of Good Intelligence": this means accomplishing the subtle four unobstructed eloquence-types, being able to preach the Dharma well throughout the ten directions. In the commentary, "These ten penetrations belong to six stages" downward: the text of the commentary has five parts: first, matching vertically according to stages, also called the graded explanation; second, from "yet relying on the graded" downward, concluding the preceding to introduce the following, introducing subsequent perfect interpenetration; third, from "if according to perfect interpenetration" downward, explaining in common across the stages, also called the explanation of perfect interpenetration; fourth, from "if it must definitely possess the ten" downward, concluding and establishing the vertical above; fifth, from "if it is definitely vertical" downward, concluding and establishing the necessity of the horizontal. In reality, the unobstructedness of horizontal and vertical is the intent here; hence both explanations are preserved, their text and meaning being lucid. In the commentary, "also the stage of birth into the family of the initial abiding": fearing that people might mistakenly take it as birth into the family on the first ground; however, birth into the family has roughly six stages: first, on the initial abiding, birth into the family of the bodhicitta; second, on the fourth abiding, birth into the family of the noble teachings; third, on the first ground, birth into the family of tathatā; fourth, on the fourth ground, according to the assigned stage, birth into the family of transcendence; fifth, on the eighth ground, birth into the family of anutpattikadharmakṣānti; sixth, on the Tathāgata stage, ultimate birth into the family. Now this is the initial abiding, which is the first: birth into the family of the bodhicitta. In the commentary, "namely the ground of the pure mind": the commentary explains according to what is difficult; now it is explained in greater detail. Saying "attaining the Tathāgata's light of bodhi" clarifies the bodhi of the mind. "Entering the ocean of bodhisattva upāya" means realizing the real and comprehending the conventional, hence renouncing all realms of existence, also because one has already severed the nature of ordinary beings. "Accomplishing sovereignty" refers to dividing the body across a hundred lands. "Cultivating superior bodhisattva practices" refers to purifying the factors of the ground and constantly cultivating the ten practices. "Possessing bodhisattva faculties" means that by realizing faith, all the others become faculties. Furthermore, great compassion is foremost, so compassion is the faculty. Having already severed the knowable, the mind is clear and clean. Because the ten vows are mature, the vows are immovable. Identical with the Buddha in realizing tathatā, one attains the Buddha's protection. Discrimination being abruptly eliminated is called destroying all hindrances. Possessing the above virtues, one serves as a refuge for living beings. In the commentary, "precepts, patience, vigor, and so forth": "and so forth" includes dhyāna and wisdom, each increasing by one. As for the final two lines, the upper line is skill in the three karmas, so that whoever sees them will surely rejoice; the lower line is the fulfillment of effortful practice, and also attaining all practices through non-effort. In the commentary, "Among the six... first down to 'being born into the Buddha's family'": this has two sentences: first, directly explaining the thesis; second, explaining it. The first two lines, "attaining non-arising patience" explains birth into the family, and "concordant with the dharmatā" explains dwelling following all buddhas, because the Buddha dwells in the profound true dharmatā. The above is the fulfillment of the share of pure patience. From "all profound dharma gates" downward, all attain the share of superior practice; this line is general, hence the commentary does not explain it, because all below are profound dharma gates. Its "vow-deliverance being preeminent" explains the sūtra text from "possessing the three times" downward. "Roots of goodness being of one essence" explains the sūtra text from "attaining all buddhas" downward, meaning sharing roots of goodness of non-effort, because they equally accord with the essence of anutpattikadharmakṣānti. From "afflictions, etc." downward, it explains possessing transcendent pure white dharmas. The above are all meanings that could not be known in the preceding sūtra. In the sūtra, from "dwelling peacefully" downward is the vastness of the primary practice in the preceding sūtra. From "entering all samādhis" downward is quiescence freed from hindrances. The latter three sentences are the beneficial transformations of the three wheels; these are all easy, hence not explained. In the commentary, "In the seventh, due to the Buddha's power" downward: both sūtra and commentary are easy. If one wishes to explain it: due to the Buddha's seven admonitions, it is called "entering the powers of all buddhas," which is the general sentence. From "traveling through lands" downward are two specific sentences on generating practice swiftly. From "comprehending all" downward belongs to the share of the pure land, because of attaining sovereignty over the three worlds: the first two are sovereignty over the receptacle world, the next two over true awakening, and the last three over preaching the Dharma to save living beings. In the commentary, "The eighth, contemplating the gate of universal wisdom, is said to be the virtue of the Dharma master": it is also the accomplishment of the Dharma master's upāya. Saying "regarding the three natures, etc.": the three natures are the dharmas for transforming, which is the accomplishment of wisdom, and so forth. The word "etc." includes the eleven dense forests of wisdom accomplishing entry into practice. In the sūtra, from "each and every gate" downward is the accomplishment of vocal karma; possessing the forty unhindered eloquence-types, one can expound at length. The rest are all accomplishments of the Dharma master's sovereignty: first, sovereignty of samādhi, expounding abruptly according to the mind; second, sovereignty over taking birth; third, from "regarding what has distinctions" downward, sovereignty over dharmas, because phenomena and principle interpenetrate. In the commentary, from "knowing principle through phenomena" downward, it explains this initial pair, understanding entering principle through phenomena and entering phenomena through principle. Also, the former line means phenomena can reveal principle, and the latter line means relying on principle accomplishes phenomena. Furthermore, the former expounds the true mark without destroying provisional designations; the latter establishes all dharmas without moving from the true limit. Furthermore, the former's movement does not depart from quiescence; the latter's tranquility leaves out no illumination. From "regarding the immeasurable" downward is sovereignty over existence and non-existence. From "regarding small objects" downward is sovereignty over breadth and narrowness. From "penetrating" downward is simultaneous illumination of the real and the conventional. Because the text is clear, it says it can be understood accordingly. In the commentary, "The ninth, universally manifesting adornment": first it explains the name, and later from "having attained" downward it generally explains the main import. If stated specifically, the first line adorns the dependent [environment], while the rest all adorn the primary [person]. Within the primary, all are secret wisdom: the first three lines are the physical secret, from "expounding purity" downward is the vocal secret, and from "according to their minds" downward are all the mental secrets. In the commentary, "In the tenth" downward: the sūtra text is obvious, all corresponding to the principle of its original stage; without this explanation, the sūtra text would indeed be suppressed. The remainder are all easy to understand.