華嚴經探玄記 11.29

11.29

第七釋文中二：先別釋十行、後「佛子是菩薩」下結其十名。前中，十行即為十段。就初信中二：初一句攝德成人故，云即成信者；餘句顯其信德，於中，初二句總、次諸句別、後「舉要」下一句結。初總中，言樂以信分別功德者，於佛果功德別別深信；二信佛本所行因道，能至佛果。下別中，初二句廣上信因行。論云「云何菩薩信行者，信行六度等行，能得增成佛果故。」二云何次第成者，信入十地漸得佛果殊勝功德。下明所信果德，論云「此菩提本行入者，為簡前菩薩本行入，故云菩提本行入也。」前則標因別果，此標果別因。又前是能入名入，此是所入名入。此所入果中，論攝為六種勝，由此境勝令信心亦勝，故云是故信勝也。六中，前五別顯、後一總結，良以此句是末。後結中結因果之內，舉其結果入此六攝故也。五中，前四智德、後一斷德。前中，初一寄對顯勝，謂十力降魔怨，無畏伏外道，不共過二乘故。此三句合為一，皆悉不為魔等所壞，故云不可壞。下三當相辨德：一信真智難測，故云信不思也；二信通慧深廣，故云信神力等；三信種智多門，故云信如來等。下一信佛斷德中，信從斷惑因緣得此涅槃果德，故云信從因等。下一句總結，以別說難盡，故云舉要言也。信菩薩普行，是結信因也。諸佛等，結信果也。威力是加，等取說也。

Seventh, explaining the text, which has two parts: first, explaining the ten practices individually; second, concluding with their ten names from "O disciples of the Buddha, this bodhisattva..." downward. In the former, the ten practices constitute ten sections. In the first, faith, there are two parts: first, one sentence gathers virtues and completes the person, hence saying "that is, one who accomplishes faith"; the remaining sentences manifest the virtues of this faith, within which the first two sentences are general, the following sentences are particular, and the final sentence from "To state the essential..." downward concludes. In the first, the general part, saying "delighting in distinguishing the merits with faith" refers to having deep faith individually in the merits of the fruit of Buddhahood; second, having faith that the causal path originally traversed by the Buddhas is able to reach the fruit of Buddhahood. Below, in the particular part, the first two sentences expand upon the aforementioned faith in causal practice. The treatise says: "How is it a bodhisattva's practice of faith? Having faith in practicing the six pāramitās and other practices, because they can augment and accomplish the fruit of Buddhahood." Second, as for "how they are sequentially accomplished": having faith in entering the ten bhūmis and gradually attaining the extraordinary merits of the fruit of Buddhahood. Below, explaining the fruit-virtues that are believed in, the treatise says: "This 'entering the original practices of bodhi' is to distinguish it from the earlier 'entering the original practices of the bodhisattva,' hence it says 'entering the original practices of bodhi.'" The earlier marked the causes to distinguish the fruit, while this marks the fruit to distinguish the causes. Furthermore, the earlier was called 'entering' as the agent of entry, while this is called 'entering' as the object of entry. Among this fruit that is entered, the treatise subsumes it under six kinds of excellence; because this object is excellent, it causes the faithful mind also to be excellent, hence it says "therefore faith is excellent." Among the six, the first five are individually shown, and the last one summarizes, truly because this sentence is the final one. In the final conclusion, concluding both causes and effects, it adduces the resultant fruit as subsumed under these six. Among the five, the first four are virtues of wisdom, and the latter one is the virtue of elimination. Among the former, the first relies on contrast to manifest excellence: namely, the ten powers subdue the afflictions of Māra, the fearlessnesses overcome non-Buddhists, and the exclusive attributes surpass the two vehicles. These three phrases combine into one, all being incapable of being destroyed by Māra and the rest, hence called "indestructible." The following three distinguish virtues according to their characteristics: first, believing that true wisdom is difficult to fathom, hence saying "believing in the inconceivable"; second, believing that psychic wisdom is profound and vast, hence saying "believing in spiritual powers and so forth"; third, believing that the all-knowledge has many gates, hence saying "believing in the Tathāgata and so forth." In the following, believing in the Buddha's virtue of elimination, one has faith that from the causes and conditions of eliminating afflictions one attains this resultant virtue of nirvāṇa, hence saying "believing from causes, etc." The final sentence summarizes: because particular explanations are inexhaustible, it therefore says "to state the essential." Believing in the universal practices of the bodhisattva concludes faith in the causes. "All Buddhas and so forth" concludes faith in the fruits. "Majestic power" refers to empowerment, and "and so forth" includes the preaching.