大方廣佛華嚴經搜玄分齊通智方軌 4.95.4

4.95.4

六境界； 七智； 八通； 九神力，此唯約色耳； 十力自在。 第三七十句中，初二「十行周殊勝」下無畏不共等五十，明行德究竟。 初十遊戲神通，明善巧轉變無礙。 以智用遊化即體殊妙，故第二辨十勝行。 其德殊勝，智力有餘，故第三辨十力，前七因行、後三果滿。 智力功強，外無所懼，故第四辨十無畏。 智斷具足，二乘不同，故第五辨十不共法。 不共異小，能與淨土為因，故第六辨十業。 由德行堅固，第七辨十身。 第五「十身業」下，五百句答上十地因位所問相，有四：初一百二十句，辨正修行體，寄在初地； 二「十方便」下九十句，辨造修離障，二地已上； 三「十離生」下九十句，辨修淳熟德，四地已上； 四「十足」下二百句，辨報相具足，八地已上。 初文有三：初二十句辨身業、次四十句辨口業、下六十句辨意業。 初身二十句中，初十體、次十別用相。 第二口業中，初十辨體； 次十辨口業因行，初四自利、次六利他。 口業善故，得諸神加護，次十守護。 由護成內德，能外化故，第四辨十大事。 第三意業六十句中，初十意業體、下五十辨意業作用。 初體中，初三利他、次七自利行。 既得體已，須順理造修，故第二辨十發心。 發心行成，終於法界，故第三辨十滿心。 由正智能生後得信等根，故第四辨十根。 既行體立，解心當理，故第五辨十直心。 既理觀開明，契窮實際，第六辨十深心，前九自行、次一利他。 第二九十句中，初三十句明自行、二「十入眾生」下三十利他、後「十趣」下三十辨自他行成。 初因行巧修，故明十方便。 以善巧方便，而能忻求諸行，故第二辨十樂修。 由樂修故，障累斯亡、道味漸現，故第三辨十解脫。 由解脫故，深知物性，故第四辨十入性。 由深入性道味漸細故，第五辨十習氣。 道味漸增，成其大用，故第六辨十熾然，即熾盛修也。 不動勝進，無所不至，皆合聖趣，故第七辨十趣。 既依正趣，德行外彰，故第八十事具足佛法。 既得佛法，須識退過，故第九辨十退失佛法，初四利他行不成、次六自利行不成。 第三九十句中有三：初三十句明因行體、次十名號下二十句辨行用差別、三十無量道下四十句因德成就。 初十離生者，方便生死障盡也。 以順無生，行成堅固，故第二辨十決定法，初五自分、後五勝分行。 以自體堅固故，第三辨十出生佛法。 以行成故，德彰於時，故第四辨十號。 以圓德顯彰，壅滯斯盡，自體虛通，故第五辨十道，此即約增數以明道體。 前道自體，辨道境無量，故第六辨十無量道，即明分齊。 正以所觀道境界無量故，能觀道法亦無量，更無別法。 亦可道之數也。 道法既成，次明能成之因，即第七也。 第八十修道者，一圓數故也，即辨策修方便。 第九十莊嚴道者，由前策修，顯德故也。 又言無量道具者，起道因緣。 又攝在己能資於道，故名具也。 無量修道者，攝法在己，堪能進達，故名修道。 無量莊嚴道者，眾行互相莊嚴故也。 此等始末，真如所流、緣起共成，故一處舉，次第明之。 此等若從所見，則道法之道； 若攝在己，即道行之道故也。 「十足」下第四二百句中，有四：初二十辨八地已上，根行淳熟外方便用； 二「十腹」下六十句，辨報體差別。 三「十眼」下六十句，辨報相差別。 四「十行已」下六十句，辨報用差別，八地已上同佛身業等故也。 初十足者，運報根本、進發之初。 造用方便，授受自他，故第二辨十手。 第二報體六十中，初十腹者，總能容攝故，復能蘊積，故第二辨十藏。 行用緣起，斯從本實而立，故第三辨十心。 以德業成就，互相嚴飾營發法身，故第四辨十莊嚴。 行德自嚴，防殄諸過，故第五辨十器仗，降諸魔等也。 眾行集起，德成最勝，故第六辨十頭。 次「十眼」下六十句，辨報相差別。

six, realms; seven, wisdoms; eight, supernormal knowledges; nine, supernormal powers—this concerns form alone; ten, masteries of power. In the third [group of] seventy phrases, from the first two onward—under "the ten practices are universally supreme"—are fifty [phrases on] fearlessnesses, unshared dharmas, and so forth, explaining the culmination of the virtues of practice. The first ten playful supernormal knowledges explain skilful transformation without hindrance. Because using wisdom in playful conversion is itself supreme and marvelous in essence, the second explains the ten supreme practices. Because their virtues are supreme and their powers of wisdom are more than sufficient, the third explains the ten powers: the first seven are causal practices, and the latter three are fruit fruitions. Because the effectiveness of wisdom power is strong and there is nothing to fear externally, the fourth explains the ten fearlessnesses. Because wisdom and eradication are complete and unlike the two vehicles, the fifth explains the ten unshared dharmas. Because being unshared differs from the small [vehicle] and can serve as the cause for pure lands, the sixth explains the ten karmas. Because virtuous practice is firm, the seventh explains the ten bodies. Under the fifth, "ten bodily karmas," five hundred phrases answer the above-asked marks of the causal stages of the ten bhūmis. There are four parts: first, one hundred and twenty phrases explain the essence of correct cultivation, assigned to the first bhūmi; second, under "ten expedient means," ninety phrases explain engaging in cultivation to leave behind hindrances, on the second bhūmi and above; third, under "ten departures from birth," ninety phrases explain the virtues of ripe cultivation, on the fourth bhūmi and above; fourth, under "ten feet," two hundred phrases explain the completeness of the retributive marks, on the eighth bhūmi and above. The first text has three parts: the first twenty phrases explain bodily karma; the next forty phrases explain verbal karma; the lower sixty phrases explain mental karma. In the first twenty phrases on the body, the first ten concern the essence, and the next ten concern the specific functional marks. In the second, verbal karma, the first ten explain the essence; the next ten explain the causal practices of verbal karma, the first four being benefit for oneself and the next six being benefit for others. Because verbal karma is wholesome, one obtains the protection of the gods, hence the next ten protections. Because protection matures inner virtue and enables outer conversion, the fourth explains the ten great affairs. In the third, sixty phrases on mental karma, the first ten are the essence of mental karma, and the lower fifty explain the function of mental karma. In the initial essence, the first three are benefit for others, and the next seven are practices benefiting oneself. Once the essence is obtained, one must cultivate in accordance with principle, hence the second explains the ten aspirations. When the practice of aspiration is accomplished, it culminates in the dharmadhātu, hence the third explains the ten fulfilled minds. Because correct wisdom can generate subsequent faculties such as faith, the fourth explains the ten faculties. Once the essence of practice is established and the understanding mind accords with principle, the fifth explains the ten upright minds. Since the contemplation of principle is illuminating and accords thoroughly with the limit of reality, the sixth explains the ten deep minds: the first nine are practices for oneself, and the next one is for others. In the second [group of] ninety phrases, the first thirty phrases explain practices for oneself; second, under "ten entries into sentient beings," thirty phrases concern benefit for others; and later, under "ten destinies," thirty phrases explain the accomplishment of practice for both oneself and others. At first causal practices are skillfully cultivated, hence it explains the ten expedient means. Because through skillful expedient means one can joyfully seek all practices, the second explains the ten joyful cultivations. Because of joyful cultivation, hindrances and burdens perish, and the flavor of the path gradually manifests, hence the third explains the ten liberations. Because of liberation, one deeply knows the natures of beings, hence the fourth explains the ten entries into natures. Because through deep entry into natures the flavor of the path becomes gradually subtle, the fifth explains the ten latent habit-energies. As the flavor of the path gradually increases, it accomplishes its great functioning, hence the sixth explains the ten blazings, which is blazing cultivation. Unmoving and supremely advancing, reaching everywhere, all accord with the noble destiny, hence the seventh explains the ten destinies. Relying on correct destinies, virtuous practice manifests externally, hence the eighth explains the ten things complete with the Buddha-dharma. Having attained the Buddha-dharma, one must recognize faults of falling away, hence the ninth explains the ten regressions from the Buddha-dharma: the first four are non-accomplishment of practices benefiting others, and the next six are non-accomplishment of practices benefiting oneself. In the third [group of] ninety phrases there are three parts: the first thirty phrases explain the essence of causal practice; the next twenty phrases under "ten epithets" explain differences in practical function; the forty phrases under "thirty immeasurable paths" explain the accomplishment of causal virtues. The first ten departures from birth mean that hindrances of expedient saṃsāra are exhausted. Because one accords with non-arising and practice is accomplished firmly, the second explains the ten definitive dharmas: the first five are own-share, and the latter five are supreme-share practices. Because their own essence is firm, the third explains the ten generations of the Buddha-dharma. Because practice is accomplished, virtue manifests in its time, hence the fourth explains the ten epithets. Because complete virtues are revealed and manifest, blockages are all exhausted, and their own essence is open and penetrating, the fifth explains the ten paths; this explains the essence of the path through increasing numbers. The preceding essence of the path explains that the realm of the path is immeasurable, hence the sixth explains the ten immeasurable paths, which clarifies their divisions. Precisely because the observed realm of the path is immeasurable, the observing path dharmas are also immeasurable, with no distinct dharma apart from them. It can also refer to the number of paths. Once path dharmas are accomplished, next the causes able to accomplish them are explained, which is the seventh. The eighth, the ten cultivations of the path, completes the number, which explains the expedient means for urging cultivation. The ninth, the ten adornments of the path, is because virtue is manifested through the preceding urging of cultivation. Also, "immeasurable requisites of the path" are the causes and conditions that give rise to the path. Further, because gathering them in oneself can support the path, they are called requisites. "Immeasurable cultivations of the path" means gathering dharmas in oneself and being capable of progressing and attaining, hence called cultivation of the path. "Immeasurable adornments of the path" is because the manifold practices mutually adorn one another. From beginning to end, these flow from suchness and are jointly accomplished by dependent origination; therefore, raised together in one place, they are explained in sequence. If taken from what is seen, these are the path of path-dharmas; if gathered in oneself, they are the path of path-practices. Under the fourth, "ten feet," in two hundred phrases, there are four parts: the first twenty explain the external expedient functioning of the fully ripened faculties and practices on the eighth bhūmi and above; second, under "ten bellies," sixty phrases explain differences in the retributive essence; third, under "ten eyes," sixty phrases explain differences in retributive marks; fourth, under "ten having practiced," sixty phrases explain differences in retributive function, because on the eighth bhūmi and above they are identical with the Buddha's bodily karma and so forth. First, the ten feet are the foundation for moving the retribution and the beginning of setting forth. Creating functional expedient means to give and receive between oneself and others, the second explains the ten hands. In the second [group of] sixty on the retributive essence, the first, the ten bellies, can completely contain and gather; moreover, they can store and accumulate, hence the second explains the ten treasuries. The dependent origination of practical functioning is established from this fundamental reality, hence the third explains the ten minds. Because virtuous karmas are accomplished, mutually adorning and developing the dharmakāya, the fourth explains the ten adornments. Virtuous practice naturally adorns itself and prevents and extinguishes all faults, hence the fifth explains the ten weapons, subduing the māras and so forth. When manifold practices gather and arise, their virtue becomes supreme, hence the sixth explains the ten heads. Next, under "ten eyes," sixty phrases explain differences in retributive marks.