大方廣佛華嚴經搜玄分齊通智方軌 4.95.3

4.95.3

第二子段九十句，治行成中有三：初三十方便對治行、次「十正受三昧」下三十行體平等無礙、次「十神通」下三十行成作用。 正以無疑於深法中，智能解達，故辨十不思議。 又亦可無疑入深法，故不思議也。 既得深智，解巧隨生，故第二辨十巧方便，能說微密語。 既得密語，復巧知所入，故第三辨十巧方便分別智，初二約器世間明智、次六眾生世間、次二智正覺。 即常寂靜故，第四辨十正受三昧。 從定起通慧，無所不達故，第五辨十一切處。 正以處無不在、體遍無礙故，第六辨十法門。 起用自在故，第七辨十神通。 正以神通自在、緣無不達故，第八辨十明。 以明智起，無明縛盡故，第九十解脫。 「園林」下，第三行德具足，一百五十句，有三：初四十明報相具足、二「十不動心」下四十辨實解為行本、三「十無垢」下七十句大用成滿。 初行用所依智遊境界，故辨十園林，前七方便行、次三果德。 既外遊已，復須內安，故第二辨十宮殿。 以勝妙能出生道利，為物忻樂，故第三辨十樂。 樂心成已，德發法身，故第四辨十莊嚴，前八方便行嚴、次二淳熟行嚴。 第二四十句中德嚴身已、行德堅固故、第一明不動心。 以行體堅、於勝理中心能窮達故、第二辨十不捨深心。 既深至難壞、善能得理故、第三明智慧觀察。 既達無遺、於法善能揀別故、第四辨十分別法。 第三七十中有二：初三十明離障淨、次四十行德成就。 初辨十無垢智故，智行揩定，故第二辨十智印。 問：文云「知如來法是文字智印」者，約何義說？ 答：菩薩及佛各知法無邊，若用二聖相對時，菩薩即不及佛、佛即過菩薩。 所以者？ 為法性體上二門具足法爾故。 此約一乘解也。 既行不壞，照用無礙，故第三辨十智光明。 智光無礙，旨無不契，故第四辨十不可稱量住。 以行體難勝，勇猛無間，故第五明十發無懈怠心。 以策成大心，決定正向故，第六辨十須彌山王心、正直心。 以正心於內決定不動，於世間中利他果成，故第七辨十深入大海智慧成三菩提，前八自行、後二利他也。 第四「十寶住」下二百九十句，答上十迴向有三：初一百一十，明十迴向行體成就離障； 二「十自在」下一百二十，辨行相自在無礙； 三「十遊神通」下七十，辨行用究竟。 初有二：初四十句，行成高棲彼岸； 二「十信」下七十，對治道成，離障清淨。 初行稱理成，無住名寶住。 既行與理合，德位堅固，故第二辨十發金剛心。 大乘顯彰，果位圓備，故第三辨十發大事，初三自利、次三利他、次四菩提果滿。 正以佛事滿足，眾行圓備，故第四辨十究竟大事。 但前明發行、後辨究竟，有此異也。 前八自分行成、次二他分行熟耳。 第二七十句中，初三十明迴向行體、次四十能生出世間行。 初十不壞信，初三三寶所不壞信、次二同行人所、次一眾生所、次四於法成不壞。 以信成就，生在佛家，故第二辨十授記。 既道種成就、向果必然，故第三辨十善根，初四迴向菩提、次四等諸菩薩迴向眾生、次二迴向菩提。 迴向位成，智用自在，故第四辨十智慧，初四自分行自在、次六他分行自在耳。 以智用照明曠周法界，故第五辨十無量廣心，前七自分因行、次三勝分行。 智用普周體包無外，德窮海奧，故第六辨十藏，前七自分行、後三勝分行。 既積德備滿，剛[麩-夫+廣]斯盡，故第七辨十調順，初四勝分境中調、次六自分行中順。 第二「十自在」下一百二十句，辨行相自在。 於中初十總辨自在、二有一百一十句別辨自在。 初中，初五自分行、後五勝進行。 此自在六位通有，但約生信勝劣為異耳。 下一百一十中，初別立十章門、二依章釋。 門初中有五：初二就依正以辨自在、次二約人法、次二約境智、第四約智用、第五對力用以顯。 二別辨釋中，初釋、次結。 初，一眾生； 二剎； 三法； 四身； 五願；

The second subordinate section consists of ninety lines, treating the consummation of counteractive practices, which has three parts: first, thirty lines on the counteractive practices of skillful means; next, thirty lines beginning with the 'ten correct-reception samādhis' on the equality and unobstructed nature of the essence of practice; next, thirty lines beginning with the 'ten supernatural powers' on the function of consummated practice. Precisely because there is no doubt regarding the profound Dharma and wisdom is able to comprehend and penetrate it, the ten unfathomables are distinguished. Alternatively, one may also say that entering the profound Dharma without doubt is unfathomable. Having obtained profound wisdom, skillful comprehension arises accordingly; therefore, the second distinguishes ten skillful means that can speak subtle and secret words. Having obtained secret words and also skillfully knowing that which is entered, the third distinguishes ten skillful means of discriminative wisdom, of which the first two explain wisdom with reference to the container world, the next six with reference to the world of sentient beings, and the next two with reference to the world of correct awakening. Being constantly quiescent, the fourth distinguishes ten correct-reception samādhis. Arising from concentration to attain supernatural powers and wisdom, there being nothing they do not penetrate, the fifth distinguishes the ten all-pervading places. Precisely because there is nowhere they are not present and their essence pervades unobstructed, the sixth distinguishes the ten Dharma gates. Because the arising of function is sovereign, the seventh distinguishes the ten supernatural powers. Precisely because supernatural powers are sovereign and there is no condition they do not reach, the eighth distinguishes the ten clarities. Because bright wisdom arises and the bonds of ignorance are exhausted, the ninth treats the ten liberations. From 'parks and groves' downward, the third part treats the full endowment of the virtues of practice in one hundred and fifty lines, which has three parts: first, forty lines explain the full endowment of the marks of recompense; second, forty lines beginning with the 'ten immovable minds' distinguish true understanding as the root of practice; third, seventy lines beginning with the 'ten undefiled' treat the consummation and fulfillment of the great function. First, as the sphere traversed by the wisdom upon which the function of practice relies, the ten parks and groves are distinguished, of which the first seven are practices of skillful means and the next three are the virtues of the fruit. Having roamed outside, one must furthermore be peacefully settled inside; therefore, the second distinguishes the ten palaces. Because supreme subtlety can give rise to the benefits of the path and is rejoiced in by sentient beings, the third distinguishes the ten joys. When the joyful mind is consummated, virtue expresses the dharmakāya; therefore, the fourth distinguishes the ten adornments, of which the first eight are adornments of practices of skillful means and the next two are adornments of fully ripened practices. In the second group of forty lines, after virtues adorn the body, the virtues of practice are steadfast; therefore, the first explains the immovable mind. Because the essence of practice is steadfast and within the supreme principle the mind is able to exhaustively penetrate, the second distinguishes the ten deep minds that do not abandon. Being deep, hard to destroy, and skillfully able to attain the principle, the third explains contemplation through wisdom. Penetrating without omission and skillfully able to distinguish phenomena, the fourth distinguishes the ten discriminations of phenomena. In the third group of seventy lines there are two parts: first, thirty lines explain purity free from obstructions; next, forty lines treat the consummation of the virtues of practice. First, because the ten undefiled wisdoms are distinguished, the practices of wisdom are firmly settled; therefore, the second distinguishes the ten wisdom seals. Question: As the text says, 'Knowing that the Tathāgata's teaching is the seal of textual wisdom,' in terms of what meaning is this spoken? Answer: The bodhisattva and the Buddha each know that phenomena are boundless. When these two sages are contrasted with each other, the bodhisattva does not measure up to the Buddha, and the Buddha surpasses the bodhisattva. Why is this? Because it is the inherent nature of the essence of the dharmatā to be fully endowed with these two gates. This is explained in terms of the Ekayāna. Practice being indestructible, its illumination and function are unobstructed; therefore, the third distinguishes the ten lights of wisdom. With the light of wisdom unobstructed, there is no purport with which it does not accord; therefore, the fourth distinguishes the ten immeasurable abidings. Because the essence of practice is hard to conquer, vigorous and uninterrupted, the fifth explains the ten arousals of an untiring mind. Because urging on consummates the great mind and resolves toward correct orientation, the sixth distinguishes the ten Sumeru king minds and straightforward minds. Because the correct mind is inwardly and decisively immovable, and within the world the fruits of benefiting others are accomplished, the seventh distinguishes the ten deep entries into the great ocean of wisdom accomplishing sambodhi, of which the first eight are one's own practice and the latter two are benefiting others. Fourth, the two hundred and ninety lines beginning with 'ten jewel abodes' answer the question on the ten dedications above, having three parts: first, one hundred and ten lines explain that the essence of the practice of the ten dedications is consummated and free from obstructions; second, one hundred and twenty lines beginning with the 'ten sovereignties' distinguish the sovereign and unobstructed nature of the characteristics of practice; third, seventy lines beginning with the 'ten roamed supernatural powers' distinguish the ultimate culmination of the function of practice. The first part has two sections: first, forty lines on practices consummated, dwelling lofty on the other shore; second, seventy lines beginning with the 'ten faiths' on the path of counteraction consummated, purified and free from obstructions. First, practice is accomplished in accord with principle, and non-abiding is called jewel abodes. Once practice unites with principle and the station of virtue is steadfast, the second distinguishes the ten arousals of the vajra mind. The Mahāyāna being manifested and the stage of the fruit fully complete, the third distinguishes the ten arousals of the great matter, of which the first three are for one's own benefit, the next three for benefiting others, and the next four for the fulfillment of the fruit of bodhi. Precisely because the Buddha-work is fulfilled and all practices are fully complete, the fourth distinguishes the ten ultimate great matters. It is merely that the former explains the arousal of practice and the latter distinguishes its ultimate culmination; such is the difference. The first eight are the consummation of one's own portion of practice, and the next two are the ripening of the other portion of practice. In the second group of seventy lines, the first thirty lines explain the essence of the practice of dedication, and the next forty lines are able to generate supramundane practices. First, regarding the ten indestructible faiths: the first three are indestructible faith in the Three Jewels, the next two are toward fellow practitioners, the next one is toward sentient beings, and the next four are consummated indestructible faith toward the Dharma. Faith having been consummated, one is born into the Buddha's family; therefore, the second distinguishes the ten bestowals of prophecies. The seed of the path having been consummated, directing toward the fruit is inevitable; therefore, the third distinguishes the ten roots of good, of which the first four dedicate toward bodhi, the next four dedicate toward sentient beings equally with all bodhisattvas, and the next two dedicate toward bodhi. The stage of dedication being consummated, the function of wisdom is sovereign; therefore, the fourth distinguishes the ten wisdoms, of which the first four are sovereignty in one's own portion of practice, and the next six are sovereignty in the other portion of practice. With the function of wisdom illuminating vastly throughout the dharmadhātu, the fifth distinguishes the ten immeasurable broad minds, of which the first seven are cause-practices of one's own portion, and the next three are practices of the superior portion. With the function of wisdom universally pervading and its essence encompassing without exterior, its virtues exhausting the ocean's depths, the sixth distinguishes the ten treasuries, of which the first seven are practices of one's own portion, and the latter three are practices of the superior portion. Accumulating virtues to full completion, stubborn coarseness is completely extinguished; therefore, the seventh distinguishes the ten compliances, of which the first four are compliance within the sphere of the superior portion, and the next six are compliance within the practice of one's own portion. Second, the one hundred and twenty lines beginning with the 'ten sovereignties' distinguish sovereignty in the characteristics of practice. Therein, the first ten broadly distinguish sovereignty, and the second is one hundred and ten lines distinguishing sovereignty in detail. In the first part, the first five are practices of one's own portion, and the latter five are practices of superior progress. These sovereignties are shared across the six stages, differing only with respect to the superiority or inferiority of generated faith. In the one hundred and ten lines below, first, ten section headings are established separately; second, they are explained in accordance with the headings. In the initial headings there are five: the first two distinguish sovereignty in terms of the dependent and primary [recompenses]; the next two with reference to persons and dharmas; the next two with reference to spheres and wisdom; the fourth with reference to the function of wisdom; the fifth revealed by contrasting power and function. In the detailed explanation, first is the explanation, and next is the conclusion. First: one, sentient beings; two, realms; three, dharmas; four, bodies; five, vows;