大方廣佛華嚴經搜玄分齊通智方軌 4.63

4.63

第三六十句，初十明化德、後五十報身德，皆此法身德也。佛事者，能興大用，化身攝益相也。初五利他方便、次五利他正益。後五十中，初十一無盡智用如海，初一明所依法身；次十能依德用，初四自利行、後六利他行體。第三十常法，初四自覺行滿、次六覺他行備。第四十無量說佛法，可知。第五十常作佛事，初四明於淨土三業施化攝益；次三現色等住持；次二現寶等莊嚴；次一入定益諸菩薩，亦可但默非定也。第六十堅固，初五自分德圓、次二勝進行迴向、次三修成化益。第四文九十句，有三：初三十答上法身一問、次三十答上音聲等口業、下有三十答佛智意業。初十無礙住，初三自行無礙、次七利他無礙。第二十最勝莊嚴，初三三業體嚴、次六三業用、次一利他德行滿。第三十自在正法，可知。言非不先覺諸佛正法，亦不住學地而成正覺者，此有二意：一簡文中義。此中佛者非同小乘佛，為是共教因大佛也。二者將普賢義簡異生信別門。其佛假使前後現成，並同先覺、並同在究竟，離其學地及以不覺，為普賢法攝三世自在故也。此意思之。第四十一不思議成正覺，初四因圓、次三利他行成、次四三身具德滿成佛也。十巧妙方便，初四自行、後六利他。十佛事可知。十法王，初七自利德、次二利他行、次二自他，二果相攝無別耳。十住法，初四利他德、次六起悲等用無盡。十悉無有餘，初三知法界等無餘、次二知染器世間、次六知出世因法等也。第五文有七十句，初十答上神力一問、次五十答上無礙住、次十答上解脫。初十勝力，初列、次釋，初四自行成、次六他行備。第十中四住義佛所住，即最勝我是佛住；次無礙即真空定，即聖住；次無礙心，即天住；次大悲，即梵住也。十定可知。十法，初五得世間善滿、次五出世行成。十清淨法，初六入因行、後四入佛。三身境界。十一切智，住離障相應不動也。初二知器性、次一總、「三輪化」下七別。別中，初三神通輪、次一正教輪、次三記心輪化。十不可思議三昧，初二利他方便、次三自利方便、次一利他純熟、次一自利行熟、次三寂用解脫自在究竟。十無礙解脫，初五於一塵中現諸佛轉法輪教化、次五於現在攝三世佛於一門中現也。又《大乘同性經》中佛有十種地。「善丈夫！佛地有十，一切菩薩及聲聞辟支佛等所不能行。何者為十？一名甚深難知廣明智德地、二名清淨身分威嚴不思議明德地、三名善明月幢寶相海藏地、四名精妙金光功德神通福德地、五名輪威藏明德地、六名虛空內清淨無垢焰光開相地、七名廣勝法界藏明界地、八名最淨善覺智藏能淨無垢無邊無礙智通地、九名無邊億莊嚴迴向能照明地、十名毘盧遮那智海藏地。善丈夫！此是如來十地名號，諸佛智慧不可具說。善丈夫！佛初地者，一切微細習氣除故，復一切法得自在故。第二地者，轉法輪故，說深法故。第三地者，說諸聲聞法式故，又復顯說三乘故。第四地者，說八萬四千法門故，又復降伏四種魔故。第五地者，如法降伏諸外道故，又復降伏敖慢及眾數故。第六地者，教示無量眾生六通中故，又復顯現六種大神通故，謂現無邊清淨佛剎功德莊嚴，顯無邊菩薩大眾圍遶，顯現無邊廣大佛剎，顯現無邊佛剎自體，顯現無邊諸佛剎中，從兜率天下託胎乃至法滅，示現無邊種種神通。第七地者，為諸菩薩如實說七菩提分無所有故，復無所著故。第八地者，受一切菩薩阿耨多羅三藐三菩提四種記故。第九地者，為諸菩薩善方便故。第十地者，為諸菩薩說一切諸法無所有故，復告令知一切諸法本來寂滅大涅槃故。」此應三乘耳。

In the third set of sixty lines, the first ten clarify the virtues of the transformation [body], and the latter fifty are the virtues of the reward body; all are virtues of this dharmakāya. 'Buddha-work' refers to being able to produce great function, the marks of gathering and benefiting by the transformation body. The first five are expedients for benefiting others; the next five are direct benefits for others. Among the latter fifty, in the first ten, the single inexhaustible wisdom functioning is like an ocean: the first one clarifies the dharmakāya on which it relies; the next ten are the virtues and functions that rely on it, where the first four are practices of self-benefit and the latter six are the substance of practices benefiting others. The third ten are the constant dharmas: the first four are the completion of the practice of self-enlightenment; the next six are the completeness of the practice of enlightening others. The fourth ten are immeasurably expounding the Buddha Dharma, which can be known. The fifth ten are constantly performing buddha-work: the first four clarify bestowing transformation to gather and benefit through the three karmas in pure lands; the next three are sustaining by manifesting form and the like; the next two are embellishment by manifesting jewels and the like; the next one is entering samādhi to benefit the bodhisattvas—it may also be merely silence, not samādhi. The sixth ten are firmness: the first five are the perfection of virtues of one's own level; the next two are dedication of progressive practice; the next three are the accomplished benefits of transformation. In the fourth text of ninety lines, there are three: the first thirty answer the single question on the dharmakāya above; the next thirty answer the vocal karma of voice and the like; the thirty below answer the mental karma of buddha wisdom. In the first ten, unobstructed dwellings: the first three are one's own practice unobstructed; the next seven are benefiting others unobstructed. The second ten are supreme adornments: the first three are the adornment of the substance of the three karmas; the next six are the functions of the three karmas; the next one is the completion of virtuous practices benefiting others. The third ten are sovereign correct Dharma, which can be known. Regarding the statement that 'it is not that one did not previously awaken to the correct Dharma of all buddhas, yet one does not abide in the stage of learning to achieve correct enlightenment,' this has two meanings: First, it distinguishes the meaning in the text. Here, the Buddha is not the same as the Buddha of the hīnayāna, but is the Great Buddha of the cause in the shared teaching. Second, taking the meaning of Samantabhadra, it distinguishes from the distinct gate of generating faith. Even if this Buddha appears to be accomplished earlier or later, all alike are previously awakened and all alike reside in the ultimate, free from the stage of learning as well as from non-awakening, because Samantabhadra's Dharma gathers the three times with sovereignty. Contemplate this meaning. In the fourth ten, singularly inconceivable realization of correct enlightenment: the first four are the cause being perfected; the next three are the practices of benefiting others being accomplished; the next four are the three bodies endowed with virtues fully accomplishing buddhahood. Ten skillful expedients: the first four are one's own practice; the latter six are benefiting others. Ten buddha-works can be known. Ten Dharma kings: the first seven are virtues of self-benefit; the next two are practices of benefiting others; the next two are self and other, the two fruits gathering each other without distinction. Ten abiding dharmas: the first four are virtues of benefiting others; the next six are inexhaustible functions of giving rise to compassion and so forth. Ten having no remainder: the first three are knowing the dharmadhātu and so forth without remainder; the next two are knowing the defiled receptacle world; the next six are knowing the causal dharmas of world-transcendence and so forth. The fifth text has seventy lines: the first ten answer the single question on divine power above; the next fifty answer unobstructed dwelling above; the next ten answer liberation above. In the first ten supreme powers, first they are listed, then explained: the first four are one's own practice accomplished; the next six are practices for others complete. In the tenth, regarding the meaning of the four dwellings that the Buddha dwells in: the most supreme 'I' is the buddha-dwelling; next, non-obstruction is the samādhi of true emptiness, which is the holy dwelling; next, unobstructed mind is the heavenly dwelling; next, great compassion is the brahma-dwelling. Ten samādhis can be known. Ten dharmas: the first five are attaining the fullness of worldly goodness; the next five are accomplishing world-transcending practice. Ten pure dharmas: the first six enter causal practice; the latter four enter the Buddha's sphere of the three bodies. Ten omnisciences: dwelling in accordance with detachment from hindrances and being unmoved. The first two know the nature of the receptacle; the next one is general; the seven from 'transformation by the three wheels' onward are specific. Within the specific: the first three are the wheel of divine power; the next one is the wheel of correct instruction; the next three are transformation through the wheel of reading minds. Ten inconceivable samādhis: the first two are expedients for benefiting others; the next three are expedients for self-benefit; the next one is benefiting others matured; the next one is self-benefit practice matured; the next three are peaceful functioning, sovereign liberation, and ultimacy. Ten unobstructed liberations: the first five manifest all buddhas turning the Dharma wheel to teach and transform within a single dust mote; the next five gather the buddhas of the three times within the present to manifest within a single gateway. Furthermore, in the Mahāyāna-samadharmatā-sūtra, the Buddha has ten kinds of grounds (bhūmi): 'Good man! The Buddha grounds are ten, which cannot be traversed by any bodhisattva, śrāvaka, pratyekabuddha, or the like. What are the ten? First is the ground of profound, hard-to-know, and broadly illuminating wisdom-virtue; second is the ground of pure physical form, majesty, and inconceivable illuminating virtue; third is the ground of the jewel-mark ocean-store of the well-illuminating moon banner; fourth is the ground of subtle and wondrous golden-light virtue, divine powers, and merit-virtue; fifth is the ground of the illuminating virtue of the wheel-majesty store; sixth is the ground of the pure and undefiled flame-light opening marks within space; seventh is the ground of the broadly supreme dharmadhātu-store illuminating realm; eighth is the ground of the most pure, well-awakened wisdom-store, able to purify without defilement, boundless and unobstructed wisdom and penetration; ninth is the ground of boundless kotis of adornments and dedication able to illuminate; tenth is the ground of the Vairocana wisdom-ocean store. Good man! These are the names of the Tathāgata's ten grounds; the wisdom of all buddhas cannot be fully stated. Good man! As for the Buddha's first ground, it is because all subtle habit-energies are eliminated, and furthermore because sovereignty is attained over all dharmas. The second ground is because of turning the wheel of the Dharma and because of expounding profound dharmas. The third ground is because of explaining the rules of the śrāvakas and further explicitly expounding the triyāna. The fourth ground is because of expounding eighty-four thousand dhārmic gateways and further subduing the four kinds of māras. The fifth ground is because of subduing all non-Buddhists in accord with the Dharma, and further subduing arrogance and sectarian groups. The sixth ground is because of instructing immeasurable sentient beings in the six penetrations, and further manifesting six kinds of great divine powers, that is: manifesting the virtuous adornments of boundless pure buddha-lands, revealing boundless great assemblies of bodhisattvas surrounding them, manifesting boundless vast buddha-lands, manifesting the essence of boundless buddha-lands, and manifesting in boundless buddha-lands from descending from Tuṣita Heaven, being conceived, up to the extinction of the Dharma, displaying boundless diverse divine powers. The seventh ground is because of expounding for the bodhisattvas the seven limbs of bodhi as they truly are, being non-existent and further without attachment. The eighth ground is because of receiving the four kinds of predictions of anuttarā-samyak-saṃbodhi for all bodhisattvas. The ninth ground is because of skillful expedients for the bodhisattvas. The tenth ground is because of expounding for the bodhisattvas that all dharmas are non-existent, and further informing them that all dharmas are originally quiescent in great nirvāṇa.' This corresponds to the triyāna.