華嚴經探玄記 14.17

14.17

第六「是菩薩得十自在」下大勝分，有三：初智大、二業大、三彼二所住功德大。就初智大中，不思智者，不住世間涅槃，明寂用難測，此是總句。下別顯三種：一無量智者，修行盡至，證理深也；二廣智者，所知不思，照境廣也；三不壞智者，除障不思，破相極也。二「菩薩隨如是」下明業大之中，初牒前。論云如是至已如前說者，指前所說得自在已也。如是智成亦如前說者，指前所說不思智也。二「畢竟」下十二句，正顯業大。於中初三句明三業淨，是業大體；下九句約修辨業，攝為四：一起能起起同時，謂前三業是起，智慧起彼是名能起，彼業起竟共慧相隨名曰同時，故名身業隨智行等。二智攝不染作利眾生行等者，明智悲一對，故云般若增上大悲首等。三因攝自行他行因等者，此能感所感為一對，謂自起大願名為自行，此之自行與他佛行能加為因故名他行因等，故云善起願善為佛護。四作業所持者，謂三業行成不壞名持，於中三句：初二利他成就，一說法益生故，云常不捨利益生。二淨土神通化故，云悉知無邊等。下一自行，謂成就一切佛法故，云舉要言等。三「是菩薩住此地」下明彼二住功德大，於中初十句正釋、後三句結成。前中，論攝為七：初四為一，是住德體故，名善住道功德。後六各一，是約修辨德。前中四句：初二自行，一淨心離障、二深心攝善不離道故，名對治堅；後二利他，悲慈不捨救也。下約修辨德，二不忘德是意業總持德；三成就口業辨說德；四定心自在是身業德，依定發通故；五依願力起行；六修行成就者，明行力集法；七與智者，行成證入佛境界，名佛與智也。三「是菩薩如是」下結。智力者，牒前智大，得無憎愛，不分別眾生有惱無惱也。示一切所作者，牒前作業大，謂平等作業故。無過咎者，是彼二住功德大，以得前七種功德故，諸行事中無過失故。

Sixth, from "This bodhisattva attains the ten masteries..." downward is the section on the greatness of superiority, which has three parts: first, greatness of knowledge; second, greatness of karma; third, greatness of the virtues upon which these two abide. In the first, greatness of knowledge, "inconceivable knowledge" means not abiding in either the world or nirvāṇa, showing that quiescence and function are difficult to fathom; this is the general clause. Below, three kinds are separately revealed: 1. "immeasurable knowledge": cultivation reaching its culmination, realizing the principle deeply; 2. "vast knowledge": the known being inconceivable, illuminating the spheres widely; 3. "indestructible knowledge": eradication of hindrances being inconceivable, breaking marks to the utmost. Second, in explaining greatness of karma from "The bodhisattva, in accordance with such..." downward, the previous [passage] is first restated. The Śāstra states: "'Having thus arrived...' as previously explained" refers to having attained the masteries as spoken before. "'Such knowledge being accomplished' is also as previously explained" refers to the inconceivable knowledge spoken before. Next, the twelve clauses from "ultimately" downward directly reveal the greatness of karma. Within this, the first three clauses clarify the purity of the three karmas, which constitutes the essence of the greatness of karma. The lower nine clauses discern karma in terms of practice, subsumed into four: 1. The arising, the capable of arising, and the arisen being simultaneous: the preceding three karmas are the arisen, wisdom giving rise to them is called the capable of arising; once those karmas have arisen, their accompanying wisdom is called simultaneous; hence it is said, "bodily karma follows along with the practice of wisdom," etc. 2. Subsumed by wisdom without defilement, engaging in practices that benefit sentient beings, etc.: this clarifies the pair of wisdom and compassion; hence it says "prajñā is foremost, great compassion is chief," etc. 3. Causes subsuming one's own practice and causes of others' practices, etc.: this forms a pair of what can evoke and what is evoked; generating great vows by oneself is called one's own practice; this own practice serves as the cause enabling the empowerment of other Buddhas' practices, hence it is called causes of others' practices, etc.; thus it says "well generates vows, well protected by Buddhas." 4. Being sustained by undertaken karma: when the practices of the three karmas are accomplished without deteriorating, it is called being sustained; within this are three clauses: the first two are the accomplishment of benefiting others: one is explaining the Dharma to benefit beings, hence it says "constantly not abandoning the benefiting of beings"; the second is purifying lands through supernatural transformations, hence it says "fully knowing the boundless," etc.; the next one is one's own practice, meaning the accomplishment of all Buddha-dharmas, hence it says "to summarize," etc. Third, from "This bodhisattva abiding on this bhūmi..." downward explains the greatness of the virtues where those two abide. Within this, the first ten clauses are the direct explanation, and the last three clauses form the conclusion. In the former, the Śāstra subsumes them into seven: the first four form one, being the essence of the abiding virtue, hence named "virtue of well abiding on the path"; the latter six are each one, discerning virtue in terms of practice. In the former four clauses: the first two are one's own practice: one is a pure mind free of hindrances; two is a deep mind gathering good without parting from the path, hence called firm antidotes; the latter two are benefiting others, compassion and benevolence not abandoning deliverance. Below, discerning virtues in terms of practice: the second, the virtue of not forgetting, is the virtue of dhāraṇī of mental karma; the third is the virtue of eloquence accomplished in vocal karma; the fourth, the mastery of a concentrated mind, is the virtue of bodily karma, because relying on concentration one produces superknowledges; the fifth is giving rise to practices relying on the power of vows; the sixth, accomplishment in cultivation, explains gathering dharmas through the power of practice; the seventh, conferring knowledge, means that with practice accomplished, one realizes and enters the Buddha-realm, which is called "the Buddhas confer knowledge." Third, from "This bodhisattva thus..." downward is the conclusion. "Power of knowledge" restates the greatness of knowledge above: attaining freedom from hatred and love, without discriminating whether sentient beings have afflictions or lack afflictions. "Manifesting all that is done" restates the greatness of undertaken karma, meaning undertaking karma with equanimity. "Free from fault" is the greatness of the virtues where those two abide: because one has attained the preceding seven kinds of virtues, one is free from fault in all activities of practice.