大方廣佛華嚴經搜玄分齊通智方軌 4.95.5

4.95.5

First, the virtues of practice are pure and supreme, illuminating dependent origination; hence they are named the 'ten eyes'. The first five are the five eyes; the latter five take their names from their functions. The Mahāprajñāpāramitopadeśa states: 'The impermanent physical eye, because it fears the wind element, does not see other directions. This permanent physical eye freely sees forms in other directions. Second, the divine eye sees the phenomena of the two times [past and future]. Third, the wisdom eye sees the faculties such as faith. Fourth, the Dharma eye sees the true mark of all phenomena. Fifth, the Buddha eye sees the ten powers.' These also vary among different sūtras. The next five can be understood [by extension]. Having illumination and application, one can further comprehend all sounds and teachings; hence second, the ten ears are explained. Because the ten virtues are complete, practice receives the fragrance of the precepts; hence third, the ten noses are explained. The assembly of virtues being accomplished, one can proclaim the guidelines; hence fourth, the ten tongues are explained. Practice being firm and free, there is no form that is not manifested; hence fifth, the ten bodies are explained. Since physical forms are displayed externally, the luminous mind arises internally; hence sixth, the ten minds are explained, the first nine being causal practice and the next one being fruition practice. In the fourth [section of] sixty lines on the application of retribution, because the dharmakāya is established, its virtuous functions are extraordinary, and its deportments are fully equipped, the four deportment practices are clarified. The expedients of cultivated practice must progress without abiding; hence first, the ten practicing dharmas are explained. When advancing in expedient cultivation, one's own stage is established; hence second, the ten abiding practices are explained. Having become stable and immovable, third, the ten seats are explained; the first four are virtues of self-benefit, and the next six are virtues of benefiting others. Progressing in equanimity, all characteristics are permanently eradicated; hence fourth, the ten layings down are explained. The manifold practices being complete, there must be a corresponding realm; hence fifth, the ten abidings are explained. The former was able to abide in this, clarifying the phenomena in which one abides; having that on which to rely, one's practice is never lacking; hence sixth, the ten practicing dharmas are explained. The former practice was initial cultivation, thus referring to hearing and so forth; this refers to final fulfillment, thus taking mindfulness and so forth as practice, also named practice. Next, the sixth [section], from 'Observation' downward of five hundred and ten lines, answers the sixth question above on the meaning of the cause being rounded, the fruition being fulfilled, and the virtues of practice being completely equipped. It has two parts: first, three hundred and twenty lines explain the culmination of causal practice, the exhaustion of hindrances, and purity; second, from 'Ten abidings in the Tuṣita Heaven' downward, there are one hundred and ninety lines explaining the culmination of fruition virtues, wherein equal enlightenment and sublime enlightenment are clarified together. The first text has three parts: first, one hundred and forty lines clarify the accomplishment of causal practice; second, from 'Ten meanings' downward, eighty lines explain the meaning of expedient cultivation following supreme advancement; third, from 'Ten māras' downward, one hundred lines explain that when causal practice is accomplished, hindrances are exhausted and pure. The first one hundred and forty lines have three parts: first, forty explain the expedients of practice; second, sixty lines are the substance of the six pāramitās as self-benefit practices; next, from 'Ten benevolences' downward, forty lines explain the substance of the four immeasurables as practices of benefiting others. In the first, the ten observations, whenever discerning the characteristics of practice, one must thoroughly master what hinders and what penetrates; the first four are practices of one's own stage; the next six are dharmas of practice for other stages. As a single pass is not exhaustive, second, the ten comprehensive observations are explained. That which is observed being comprehensive, no practice is not established; possessing awe-inspiring presence and valor, third, the ten rapidities are explained. Valiant, healthy, and fearless, one can speak determinately; hence fourth, the ten lion's roars are explained. Having the ability to proclaim, if one lacked virtue oneself, there would be no way to benefit beings; hence next, the ten givings are explained. The subsequent sequence of the substance of the six pāramitās as self-benefit practice is as in the Mahāyānasaṃgraha: first, giving; second, morality; third, forbearance; fourth, diligence, which has three aspects: the first four are energetic courage, the fifth is preparatory application, and the bottom from 'five unfailing' downward is indestructible and insatiable diligence; fifth, concentration; sixth, wisdom. Next, from 'Ten benevolences' downward, forty lines present the substance of practices for benefiting others. The first ten are benevolence, because the intention to bestow joy comes first; the first two encompass all equitably; the next three cause beings to leave hindrances behind; the last five cause practice to be accomplished. Next, the second ten are compassion. The third ten are joy. The fourth ten are equanimity. Next, from 'Ten meanings' downward, the second section of eighty lines explains expedient supreme advancement, with two parts: first, forty lines on the accomplishment of practice of one's own stage; next, forty lines on the cultivated accomplishment of supreme advancement. The first ten accomplish practice through meaning; the first seven are one's own stage, and the next three are supreme advancement. The meaning of Tathāgata is 'coming in accordance with suchness'. The second ten are dharmas, accomplishing practice through the Dharma. The third ten are the completion of merit, discerning the causes and conditions of practice. Afterward, the causes and conditions for accomplishing wisdom are clarified; hence the fourth ten explain the completion of wisdom. Regarding the next forty lines, the first ten clarify the mind of sufficient understanding, wandering through all dharma-doors. Having the expedients for progress, one will certainly have no satiety regarding the teachings of the three vehicles and so forth; hence second, the ten practices of seeking the Dharma are explained. Having attained the Dharma within oneself, one understands it skillfully and clearly; hence third, the ten clear comprehendings are explained. The practice of wholesome dharmas being accomplished, one progresses toward the unsurpassable path; hence fourth, the ten dharmas of dedication are explained. The third section explains the exhaustion of hindrances to causal practice; the text has two parts: first, fifty lines explain that practice of seeing the Buddha is accomplished, entering the Buddha realm; second, from 'Ten haughtinesses' downward, fifty lines explain entering the Buddha realm and receiving the Buddha's empowerment. The first fifty contain three parts: first, twenty clarify the hindrances to the path presenting themselves; next, ten are antidotes to eliminate hindrances; next, twenty show hindrances exhausted and seeing the Buddha. The first, the ten māras, exist because they hinder the path. Next, the second, the ten māra-actions: the former was the substance, while this is the power and application; it has eleven lines, the first seven being the non-accomplishment of self-benefit, the next three being the non-establishment of benefiting others, and the next one being the non-fulfillment of fruition virtues. However, while hindrances to the path contest each other, without being eradicated they naturally perish; hence third, the ten relinquishments of māra-actions are explained: the first seven establish practice of one's own stage, and the latter three establish practice of supreme advancement. Substantial obstacles being exhausted, practice enters the Buddha realm; hence fourth, the ten seeings of the Buddha are explained. Previously, at the stage of faith, there was only understanding; now, because practice is accomplished, one sees [the Buddha]. Having attained the substance and characteristics, one should display great function without limits; hence fifth, the ten Buddha-actions are explained. In the latter fifty lines on the Buddha's empowerment, there are three parts: first, twenty lines explain the accomplishment of expedient practice that counteracts hindrances to the supreme stage; next, thirty lines explain that subsequent hindrances arise again, absorbing practice within the hindrances; third, there are twenty lines on fruition virtues entering the Buddha realm. First, regarding the actions of haughtiness, because one is deluded about the characteristics of the path regarding the supreme stage, it comes first. Hindrances of consciousness not arising, one reveres the principle and values the Dharma; hence second, the ten wisdom-actions are explained. If one does not recognize the characteristics of the path, one follows conditioned things and cannot escape entanglement; hence third, being grasped by māra is explained. Because one accurately penetrates the characteristics of the path, correct enlightenment opens and becomes luminous; hence fourth, being grasped by the Buddha is explained. Because one accords with reality, the Dharma covers oneself; hence fifth, being grasped by the Dharma is explained. Next, the second section, the one hundred and ninety lines on the Buddha abiding in the Tuṣita Heaven and so forth, explains the fulfillment of fruition virtues, containing four parts: first, forty clarify the supreme advancement of causal practice, according with the dharma-door of prajñā;