大方廣佛華嚴經搜玄分齊通智方軌 4.95.4

4.95.4

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.