華嚴經探玄記 11.17

11.17

第八願中所求行內有十二句：初一總、次十別、後一結。總中不念餘乘，釋同心同行，謂此願與一切菩薩也。同心是見理同，願與同行是學行同。前中，初五行修行同、後五德用同。前中，初三自分行、後二勝進行。前中，初一福行、後二慧行。慧行中，初正證智、後是後得智。又釋：此三句如次，即是戒定慧三學同也。初者起行同修名共集善根，情無乖異名無怨嫉。二與諸菩薩所證真如同一味故名同一境，能證智心亦不異故名為和合。論名住寂者，所證同也；等觀者，能證同也。三以後得智其諸菩薩聚會，解說論佛法，故云常不相離。下二勝進中四利他行。若有眾生應以佛身方可受化，能隨彼心現成佛故，云隨其等。五自利行，有二義：一解於佛果不由他教故，云於自心中等。二解知佛境菩提通慧等法，竝唯自心，非心外有，於中神力外用、智力內照。自下明德用。六明通體，謂神通上進不退，所作稱心而成，名常得隨意神通。下四明通用，論云通業得名也。於中，前三如意通、後一法智通。七一身遊多剎、八多身多處現、九得種類俱生身、十成就實智。「通達甚深不思之法」下具足菩薩行，是總結也。

In the eighth vow, within the practices sought, there are twelve clauses: the first is general, the next ten are specific, and the last one is a conclusion. In the general clause, not minding other vehicles explains having the same mind and the same practice; that is to say, this vow is shared with all bodhisattvas. Having the same mind means seeing the principle in the same way; vowing to share the same practice means being identical in learning and practice. Within the former [ten specific clauses], the first five concern identity in undertaking practices, and the latter five concern identity in virtuous functions. Within the first five, the first three are practices of one's own level, and the latter two are practices of superior progression. Within the first three, the first is practice of merit, and the latter two are practices of wisdom. Within the practices of wisdom, the first is directly realizing wisdom, and the latter is subsequent wisdom. Alternatively explained: these three clauses in order are simply identity in the three trainings of morality, concentration, and wisdom. The first, initiating practice and cultivating together, is called "gathering good roots together"; having no discord in feelings is called "being free from resentment and jealousy." Second, because the true thusness realized with all bodhisattvas has one and the same flavor, it is called "one and the same realm"; because the wisdom-mind capable of realizing it is also not distinct, it is called "concordant." That which the treatise calls "dwelling in tranquility" is identity in what is realized; "equanimous contemplation" is identity in that which realizes. Third, using subsequent wisdom, those bodhisattvas assemble to explain and discuss the Buddha's teachings; hence it says "never separated from one another." In the subsequent two of superior progression, the fourth is practice for the benefit of others: if there are sentient beings who can be transformed only by means of a buddha-body, one is able to manifest becoming a buddha in accord with their minds; hence it says "in accordance with their [minds]," and so on. The fifth is practice for the benefit of oneself, which has two meanings: first, understanding that the buddha-fruit does not depend on instruction by others, hence it says "within one's own mind," and so on; second, understanding and knowing that the buddha-realm, bodhi, superknowledges, insights, and other dharmas are all merely one's own mind and do not exist outside the mind, wherein spiritual powers are the external function and wisdom-power is the internal illumination. From this point down, the virtuous functions are explained. The sixth explains the essence of superknowledge, meaning that spiritual superknowledges advance upward without regress, and what is done accords with one's wish and is accomplished, which is called "always attaining spiritual superknowledges as one wishes." The lower four explain the functions of superknowledge, which the treatise states gets its name from karmic operations of superknowledge. Among them, the first three are the superknowledge of psychic power, and the latter one is the superknowledge of dharma-wisdom. The seventh is one body roaming through many lands; the eighth is manifesting multiple bodies in multiple places; the ninth is obtaining bodies born together according to species; the tenth is accomplishing real wisdom. From "penetrating deep, inconceivable dharmas" onward, fulfilling the bodhisattva practices is the general conclusion.