華嚴經探玄記 15.15

15.15

第九真實智明中二：初本智證理明、二「不捨」下後智攝化明。亦是初自內證、後外利他。亦是初證法體、後說法用。亦初即事常理、後理恒事故不礙業用也。前中二：先正證法，略辨五十門，明遠離二邊不著中道、相性俱泯有無雙遣，依三性三無性準釋可知。二「菩薩知如是」下結證成智離著之益。二後智業用中有十：初明照實不捨權，謂前雖照實，約非安立，不著二諦。然為不捨本願，還約安立，見於二諦，決定知法，是知世諦也。二興雲雨法。三度入善巧，謂創起名入、終極為度。四巧說深廣，謂不違真法者，度順深也。五以大慈為因，巧說無盡。六於無名在名而不壞名性，性是文字則解脫相也。七「觀察」下巧觀離染。八「解了」下善言攝生不捨自證。九「於不二」下明於理事無二之法，不退事而沒理、不退理而沒事，亦是寂用雙運故也。十「具足」下明無礙具德自在之相也。

Ninth, within the clarity of true knowledge, there are two [parts]: first, the clarity of fundamental knowledge realizing principle; second, from 'not abandoning' onward, the clarity of subsequent knowledge gathering and transforming. It is also: first, internal personal realization; next, external benefit of others. It is also: first, realizing the essence of Dharma; next, speaking of the function of Dharma. It is also: first, phenomena being immediately the constant principle; next, principle being constantly phenomena, and thus not hindering karmic function. In the first, there are two: first, directly realizing the Dharma, briefly discerning fifty gateways, explaining being far removed from the two extremes and not clinging to the middle way, marks and nature both disappearing, and existence and non-existence both dispelled; this can be understood by explaining in accordance with the three natures and three non-natures. Second, from 'the bodhisattva knows thus' onward concludes the benefit of realized knowledge being free from attachment. Second, in the karmic functions of subsequent knowledge, there are ten: first, explaining illuminating the real without abandoning the provisional—meaning that although previously illuminating the real was in terms of the non-posited and did not cling to the two truths, nevertheless, in order not to abandon the original vow, one still views the two truths in terms of the posited and decisively knows phenomena, which is knowing the conventional truth. Second, raising clouds and raining Dharma. Third, skill in traversing and entering: the initial arising is called entering, and reaching the culmination is called traversing. Fourth, skilfully speaking the profound and vast: not contravening true Dharma is traversing and according with the profound. Fifth, taking great compassion as the cause, skilfully speaking inexhaustibly. Sixth, being in names while in the nameless, yet not destroying the nature of names—the nature being that words are the mark of liberation. Seventh, from 'observing' onward, skilfully observing and departing from defilement. Eighth, from 'thoroughly understanding' onward, skilfully speaking to gather beings without abandoning personal realization. Ninth, from 'in the non-dual' onward, explaining that regarding the phenomenon of the non-duality of principle and phenomena, one does not retreat from phenomena and submerge in principle, nor retreat from principle and submerge in phenomena, which is also because stillness and function operate in tandem. Tenth, from 'endowed with' onward, explaining the marks of unhindered, fully virtuous mastery.