大方廣佛華嚴經搜玄分齊通智方軌 4.95.2

4.95.2

Since the preceding virtues are accomplished, [the text] therefore explains the ten bestowals of prophecies. Second, there are eighty superior-part practices, which have three parts: first, twenty are one's own practice; next, forty enter into the practice of benefiting others; next, twenty enter into the cause and fruit of benefiting others. Since one's own practice is accomplished, one next enters superior realms. Because one's practice is superior, one enters the ten realms of the Tathāgata. The first demonstrates the attainment of bodhi; the next eight benefit sentient beings through the three karmas; the last one enters nirvāṇa. Among the eight, the first four are speech, the next two are body, and the next two are mental functions. Since one has entered superior functions, one must recognize the nature of the faculties of beings; therefore [the text] explains the ten [ways of] entering the mental actions of sentient beings. Having recognized the faculties, [the text] next explains the places where they dwell; therefore it explains the ten [ways of] entering worlds. Having obtained their places of reliance, one must recognize the length and shortness of time; therefore it differentiates the ten [ways of] entering kalpas. Although there is mastery over time, if the explanation and demonstration are not clear, the principle will also be difficult [to grasp]; therefore it distinguishes the ten explanations of the three periods of time. Having recognized time, next the phenomena within time are explained; therefore it next distinguishes the three realms. When the text speaks of entering the realms: first, because one knows the three phenomena manifested within time; second, because one enters the power of the linguistic Dharma that communicates meaning—furthermore, establishing [conventions] that communicate feelings is called the path; third, because one enters the essential nature of the meanings of words; fourth, because one enters the provisional establishment of the meanings of words according to regions; fifth, because one enters the notions of the meanings of words of spiritual friends; sixth, because one enters the causes of speech; seventh, because one knows the limits of speech; eighth, because one enters the inexhaustible mutual transformation of words and meanings; ninth, because one knows that within time, words and meanings freed from defilement are also like this; tenth, because one knows that within time nature is pure, words and meanings are also like this. Having penetrated the phenomena within time, one obtains the benefit of understanding the Dharma; therefore the eighth [group of] ten is renouncing sorrow and distress, with a mind free of weariness or regret. The first four are self-benefit, the next five are other-benefiting practices, and the last one is a practice of both self and other. Within the third, benefiting others, the first accomplishes actions without regret, with a firm mind. Next it explains the ten [powers of] benefiting; other-directed wisdom cannot be destroyed: the first two benefit others, and the next eight are self-benefit. Since having wisdom enables one to uphold the Dharma, next are the ten dhāraṇīs: the first nine uphold causal dharmas, and the last one upholds fruition dharmas. Because upholding accomplishes the analytical understanding of fruition dharmas, next the third part explains the manifestations of the ten Buddhas extending to others: the first three are the reward body (saṃbhogakāya) Buddhas, the next three are transformation bodies (nirmāṇakāya), and the next four are Dharma body (dharmakāya) Buddhas. This is merely an explanation according to one aspect; if according to this sūtra, they all mutually encompass one another. Second, below 'the mind of Samantabhadra', [the text] answers the question regarding the ten stages of understanding, having three parts: first, fifty lines explain the skillful means of understanding; second, below 'ten purities', seventy lines explain the correct cultivation of counteractive practices for the stages of understanding; third, below 'ten explanations of the Dharma', eighty lines are the practice of benefiting others. In the first part, the great mind is the root; therefore one gives rise to the mind of Samantabhadra. The first three are the mind protecting sentient beings, the next three are the mind of wisdom tending toward the fruit, and the next four are the mind weary of the conditioned. Since the great mind is accomplished, one next accomplishes great practice. The second ten are the practices of Samantabhadra: the first nine are practices of one's own part, and the next one is a superior progressing practice. With great practice already prepared, [the text] next explains the compassionate salvation of beings: the third ten are the great compassion. With the compassionate mind already complete, next based on compassion [the text] explains the equipment for generating the mind: the fourth ten are the causes and conditions for generating the bodhicitta. Since the great mind is already accomplished, one must next rely on good friends to cause it to increase: the fifth is drawing close to spiritual friends. The first eight initiate causal practices, and the next two initiate fruition practices. The second part, on the stages of understanding, has seventy lines, divided into three: first, twenty explain cultivation through skillful means; second, below 'accordant awakening', thirty explain the accomplishment of understanding; third, thirty explain the distinctions among the dharma-gates of the known. Because one draws close to good friends, one is able to stay far from all defilements: the first is the ten purities. Since one is freed from hindrances, one ascends high to the other shore: the second is the ten pāramitās. Since the substance of practice is accomplished, within the known one accords with and awakens to penetration: the third is the ten accordant awakenings and knowledges. Having understood accordingly, knowledge is established with precision: the fourth is the ten decisive knowledges. Having become decisive, there is abundant capability: the fifth is the ten powers. Since the power of wisdom has capability, the sixth explains the ten equalities. Having attained the contemplation of principle, one must give rise to the functions of wisdom: the seventh explains the ten phrases of skillful Buddha-dharmas. Regarding the third part, the eighty lines on benefiting others, it is further divided into three: first, forty directly explain the Dharma in response to conditions, showing that the virtues of eloquence are complete; next, below 'ten non-attachments', thirty explain the accomplishment of non-attached wisdom; next, ten lines explain that the virtues of transformation are complete and sufficient. In the beginning, since one has already understood, one must give rise to speech: the first explains the ten ways of explaining the Dharma. Having explained the Dharma, one must next receive and uphold it; therefore the second ten are the methods of receiving and upholding. The first seven uphold causal practice, and the next three uphold fruition dharmas. Having received, upheld, and recited it, one requires the third: the ten eloquences. Because eloquence is unobstructed, the characteristics of virtue are extraordinary and outstanding; the fourth explains the ten superior dharmas: the first eight are superiority in cultivation through skillful means, and the next two are superiority in sovereign functioning. Precisely because virtue gives rise to superior capability, there is no clinging to objects and conditions; the fifth explains the ten non-attachments. Because of non-attachment, equal realization is accomplished; the sixth explains the ten equal minds: the first eight are equality within practices of one's own part, and the next two are equality within superior-part practices. Since the mind has attained equality, based on realization one gives rise to subsequent wisdom; the seventh explains the ten generated wisdoms. Arising into function from subsequent wisdom, the eighth explains the ten transformations. Third, below 'ten upholdings', the three hundred lines answer the above question on the ten practices, having three parts: first, sixty lines superiorly enter the realm of the Buddha, with hindrances exhausted and purified; second, below 'ten inconceivables', ninety lines explain that the counteractive path is accomplished and the virtues of practice are pure; third, below 'ten park-groves', one hundred and fifty lines are the fulfillment and satisfaction through cultivation in the corresponding stage. Within the first, there are three: the first ten explain the substance of practice; the next twenty enter the realm of the Buddha; the lower thirty lines accomplish practice and remove hindrances. The first, upholding, has four aspects: first, the cause upholds the fruit, as the gotra upholds; second, the fruit upholds the cause, as the bhūmi-upholding, empowering, and so forth; third, the benefit of the power of dwelling and upholding; fourth, the mutual upholding of mind and objective realm, as in the treatise. Here it applies to all. Since the upholding by the gotra is accomplished, one aspires for the Dharma without weariness; the second explains the ten correct aspirations. Precisely because the wisdom aspiring to the Dharma is accomplished, the mind penetrates without obstruction; the third explains the ten [ways of] penetrating deeply into the Buddha-dharma: the first four explain the Buddha-dharma in terms of the receptacle world, the next two in terms of the world of sentient beings, the next three in terms of the truly awakened one of wisdom, and the last one takes the entire dharmadhātu as the Buddha-dharma. Having entered the Buddha-dharma, no condition fails to be real, and all are that upon which the arising of practice relies; the fourth explains the ten reliances. Since one has something to rely upon, one is fearless in the face of conditions; therefore the fifth explains the ten fearless minds. Precisely because one is fearless in the face of conditions, knowing oneself to have attained certainty, the sixth explains the ten doubt-free minds: the first three are one's own practice, the next four benefit others, and the next three accomplish both self and other.