華嚴經探玄記 15.5

15.5

三宗趣者，即此十明是理量二智，明用自在無礙為宗。十明義略作三門：一顯名者，一他心、二天眼、三宿命、四未來際、五天耳、六無畏神力、七音聲、八色身、九真實、十滅定。於中滅定相應受，稱天眼、天耳，從趣及根為名，餘從境為目，此十皆是智之業用，故同名智用也。二體性同以大智為性，然通普賢性起之智。若隨相分之，前八是量智、後二是理智，據實唯一無礙智，以後二明亦不礙起用故，前八亦不廢即寂故。三諸門分別中有十：一下與〈離世間品〉十明相攝者，彼文約所知明了，非約業用自在。唯彼第四出生不可思議淨妙音聲，無量世界無不普聞方便智明，此一約用同此，餘竝別事。二約與十通相攝者，此中他心、天眼、宿命、天耳，如名攝彼十中四通。此中無畏神力攝第五出生不可思議自在神力示現眾生智通，及第七於一念中往詣不可說不可說世界智通。此中色身莊嚴攝彼第六一身示現不可思議世界智通，及第九出生不可說不可說示現眾生智通，彼中第八出生不可思議莊嚴具莊嚴一切世界智通亦入此收，彼約嚴依報、此約嚴正報。此中未來際智明亦攝彼天眼，以彼所見故。此中音聲明亦攝天耳。此中末後二明攝第十不可說世界成阿耨菩提不可思議示現眾生智通。餘準可知。三與《智論》中三明相攝者，有二義：一非三所攝，以彼亦為二乘所得，此不爾故。二縱佛菩薩所得三明，於此十中但三攝五，亦非盡故，謂天眼攝二，謂天眼及未來際明；宿命唯一也；漏盡攝二，謂末後二也。依《涅槃經》亦有三明：一諸佛明，謂一切智；二菩薩明，謂般若波羅蜜；三無明明，謂畢竟空。與此不同也。四約六通相攝者，亦二義：一非六所攝，以彼亦為二乘得故；二若佛所得，攝非不盡，謂於六中天眼、天耳、神足、漏盡，此四各分二，故為十也。即天眼約見現未分二，以未來生死智明亦是天眼所見故；天耳約聽聞聖教及分別音聲，故分為二。神足，約業用及色身為二。漏盡，約定慧為二。第九是慧也，餘二不分，故六攝十也。五通明差別者，《智論》第三「問曰：神通、明有何等異？答曰：直知過去宿命事是名通，知過去因緣行業是名明。復次直知死此生彼是名通，知行業因緣際會不失是名明。復次直知盡結使不知更生不生是名漏盡通，若知漏盡更不復生是名明。」六約教顯異者，若小乘三乘，竝三明六通，但分齊差別。若一乘，十明十通與前亦寬狹為異。七約所知分齊者，《智論》第三云「此三明，二乘亦得，但有不滿。謂於過去或知一世，極至八萬，後不能知；未來亦爾。又不能一念頓知四諦十五心結使生住滅等相，故不同佛也，以佛知三世眾生漏盡故。」解云：小乘但知三明，知不能遍。三乘三明，互遍滿知。一乘十明，重重遍知因陀羅網，謂一念攝九世等。一塵內十剎，餘念餘塵皆亦如是，於中所有皆如實知。八約三業分別者，十中天耳及音聲境是語業淨，神力及色身是身業淨，餘六屬意業淨。若據自體，但是意業，以悉是智明故。九約見等分別者，十中二是見，謂天眼及未來。二是聞，謂天耳及音聲。餘竝是智。十約建立者，三乘等中但約所知三世以立三明。今此一乘，理實明用限量無盡，依則表圓，寄十以顯，故唯說十不增不減。

Third, regarding the central theme: these ten clarities are the two types of wisdom—[the wisdom of] ultimate principle and [the wisdom of] empirical measure—and their central theme is that their luminous function is sovereign and unimpeded. The meaning of the ten clarities is treated briefly in three gates: First, elucidating their names: 1. other minds; 2. heavenly eye; 3. past lives; 4. future limit; 5. heavenly ear; 6. fearless supernatural power; 7. sounds; 8. form body; 9. reality; 10. cessation-attainment. Among them, the cessation-attainment corresponds to [neutral] sensation; 'heavenly eye' and 'heavenly ear' derive their names from the realm of rebirth and the sense faculty; the rest take their designations from their cognitive objects. Since these ten are all karmic functions of wisdom, they are collectively termed 'functions of wisdom'. Second, as to their essence, they uniformly take great wisdom as their essence, yet this extends to the wisdom of Samantabhadra's nature manifestation. If differentiated according to their characteristics, the first eight are empirical wisdom (the wisdom of measure), and the last two are wisdom of ultimate principle. In truth, there is only the single unimpeded wisdom, because the last two clarities also do not impede the arising of function, and the first eight likewise do not compromise being identical to quiescence. Third, in distinguishing them by various gates, there are ten: 1. Subsumption with the ten clarities of the 'Transcending the World' Chapter: that passage is based on clearly understanding the known objects, not on the sovereignty of karmic functions. Only its fourth, 'the clarity of expedient wisdom that produces inconceivable, pure, and sublime sounds, universally heard throughout immeasurable realms without exception', is the same as this in terms of function; the rest are all distinct matters. 2. Subsumption with the ten superknowledges: here, other minds, heavenly eye, past lives, and heavenly ear, according to their names, subsume four superknowledges among those ten. The fearless supernatural power here subsumes the fifth, 'the superknowledge of wisdom manifesting to sentient beings inconceivable, sovereign supernatural power', and the seventh, 'the superknowledge of wisdom reaching unspeakably-unspeakably many worlds in a single thought-moment'. Here, the adornment of the form body subsumes the sixth, 'the superknowledge of wisdom manifesting inconceivable worlds with a single body', and the ninth, 'the superknowledge of wisdom producing unspeakably-unspeakably many manifestations to sentient beings'; the eighth there, 'the superknowledge of wisdom producing inconceivable ornaments to adorn all worlds', is also included in this, for that concerns adorning the dependent reward (the environment), while this concerns adorning the primary reward (the body). The clarity of the wisdom of the future limit here also subsumes that heavenly eye, because it is seen by it. The clarity of sounds here also subsumes the heavenly ear. The final two clarities here subsume the tenth, 'the superknowledge of wisdom inconceivably manifesting to sentient beings the attainment of anuttarasamyaksaṃbodhi in unspeakable worlds'. The rest may be known by extension. 3. Subsumption with the three clarities in the Dà zhìdù lùn: there are two senses. First, they are not subsumed by the three, because those are also attained by the two vehicles, whereas this is not so. Second, even with the three clarities attained by Buddhas and bodhisattvas, in these ten, three only subsume five, so they are not exhaustive either: the heavenly eye subsumes two, namely the heavenly eye and the clarity of the future limit; past lives is only one; and the destruction of outflows subsumes two, namely the last two. According to the Nirvāṇa Sūtra, there are also three clarities: first, the clarity of the Buddhas, namely omniscience; second, the clarity of the bodhisattvas, namely prajñāpāramitā; third, the clarity of ignorance, namely ultimate emptiness. This is different from these. 4. Subsumption with the six superknowledges: there are also two senses. First, they are not subsumed by the six, because those are also attained by the two vehicles. Second, if attained by the Buddha, the subsumption is not inexhaustive: among the six, the heavenly eye, heavenly ear, supernatural power of bases, and destruction of outflows—these four are each divided into two, thus making ten. That is, the heavenly eye is divided into two in terms of seeing the present and the future, because the clarity of the wisdom of future births and deaths is also seen by the heavenly eye; the heavenly ear is divided into two in terms of hearing the sacred teachings and discerning sounds; the supernatural power of bases is divided into two in terms of karmic function and the form body; and the destruction of outflows is divided into two in terms of samādhi and wisdom. The ninth is wisdom; the other two are not divided, so the six subsume the ten. 5. Difference between superknowledge and clarity: in the third fascicle of the Dà zhìdù lùn: 'Question: What is the difference between supernatural power and clarity? Answer: Simply knowing the past events of former lives is called superknowledge; knowing past causes, conditions, and karmic actions is called clarity. Furthermore, simply knowing death here and birth there is called superknowledge; knowing that the nexus of karmic actions, causes, and conditions is never lost is called clarity. Furthermore, simply knowing that the fetters are destroyed without knowing whether rebirth will occur again is called the superknowledge of the destruction of outflows; if one knows that outflows are destroyed and that one will never be reborn again, this is called clarity.' 6. Revealing differences according to teachings: in both the Hīnayāna and the three vehicles, there are both the three clarities and the six superknowledges, differing only in extent and level. In the One Vehicle, the ten clarities and ten superknowledges differ from the former also in breadth. 7. In terms of the extent of what is known: the third fascicle of the Dà zhìdù lùn says, 'These three clarities are also attained by the two vehicles, but they are incomplete. That is, regarding the past, they know either one life or at most eighty thousand [kalpas], and cannot know beyond that; the future is likewise. Furthermore, they cannot in a single thought-moment instantly know the characteristics of arising, abiding, and ceasing of the fetters of the fifteen minds of the four truths, so they are not like the Buddha, for the Buddha knows the destruction of outflows of sentient beings of the three times.' Explanation: The Hīnayāna only knows the three clarities, and its knowledge cannot be universal. In the three vehicles, the three clarities know each other universally and fully. In the One Vehicle, the ten clarities repeatedly and universally know Indra's net—that is, a single thought-moment subsumes the nine times, etc. Within a single dust mote are ten lands, and all other thought-moments and other dust motes are also like this; everything within them is known in accordance with reality. 8. Distinguishing according to the three karmas: among the ten, the heavenly ear and the sphere of sound are the purity of speech karma; supernatural power and the form body are the purity of bodily karma; the remaining six belong to the purity of mental karma. If based on their own essence, they are exclusively mental karma, because all are luminous wisdom. 9. Distinguishing according to seeing, etc.: among the ten, two are seeing, namely the heavenly eye and the future; two are hearing, namely the heavenly ear and sound; the rest are all wisdom. 10. In terms of establishment: in the three vehicles and so forth, the three clarities are established merely in terms of the three times of the known. Now, in this One Vehicle, the luminous function in ultimate reality is limitless and inexhaustible; based on the standard of expressing completeness, it is revealed by relying on ten; hence only ten are spoken of, neither more nor less.