華嚴經探玄記 15.67

15.67

第二大段出生住持智慧下三門，答前第二淨願問。初十皆依本智出生後智，教化眾生，故名出生住持智。又釋：理實無差別，而智照此反起知差別智。謂住理而持事，故云出生住持。亦住事而持理，故皆云智。若不爾者，住事迷理，是愚非智。初中，先舉理實故無趣向，後顯隨事故出生淨願。此正答前問，標之在首。第三中，無二者，無能覺所覺。而生等者，巧出能所，不乖無二。下乖無二而出生二，餘竝准之。第二內法者，蘊德在心名為內法，亦是內心所證之法。一內身無垢，能順入三世；二內具三輪，一身業神通輪、二語業正教輪、三意業記心輪；三內有總持持法智；四內具四辯說法智；五內有無緣大慈悲；六內證理觀機；七內有善根，竝是巧便堪調眾生；八內有法界，是所證也，住者是智能證也，無礙住者能所平等無障礙故；九內現多佛；十內照多劫，本來是一日，非新相即。第三甚深大法者，業用無涯名為大法，無思稱理名曰甚深。又過小云大，超因曰深。初二力用大、次二攝化大、次四三業不空大、次二依正自在大、末後一正覺大。此剩一句，增數十也。上來答淨願竟。

The second major section, the three approaches beginning with 'arising and sustaining wisdom,' answers the second question regarding pure vows. The first ten all arise the subsequent wisdom based on fundamental wisdom to teach and transform sentient beings; hence they are named 'arising and sustaining wisdom.' Another explanation: in principle and reality there is no distinction, yet wisdom illuminates this and conversely generates the wisdom that knows distinctions. This means abiding in principle and sustaining phenomena, which is called 'arising and sustaining.' It also means abiding in phenomena and sustaining principle; hence all are termed 'wisdom.' Otherwise, abiding in phenomena while confused about principle would be delusion, not wisdom. Within the first [ten], it first raises principle and reality, hence there is no direction; later it reveals following phenomena, hence producing pure vows. This directly answers the previous question and is placed at the head. In the third, 'non-dual' means devoid of that which awakens and that which is awakened. 'Yet producing' and so forth skillfully produces the grasper and the grasped without contradicting non-duality. Below, without contradicting non-duality, it produces the two; the rest should be understood accordingly. The second, 'internal dharmas': accumulating virtues in the mind is termed internal dharmas; these are also the dharmas realized within the mind. First, the inner body is free of defilement, able to smoothly enter the three times; second, internally possessing the three wheels: the wheel of body-karma spiritual penetrations, the wheel of speech-karma correct teaching, and the wheel of mind-karma mind-reading; third, internally possessing the wisdom of dhāraṇī to retain the Dharma; fourth, internally possessing the wisdom of the four unhindered eloquence to preach the Dharma; fifth, internally possessing great loving-kindness and compassion without conditions; sixth, internally realizing principle to observe capacities; seventh, internally possessing good roots, all being skillful means capable of taming sentient beings; eighth, internally possessing the dharmadhātu, which is what is realized; 'abiding' refers to wisdom, which is able to realize; 'unobstructed abiding' is because the subject and object of realization are equal and unhindered; ninth, internally manifesting many buddhas; tenth, internally illuminating many kalpas, which originally are a single day, not newly becoming identical. The third, 'the extremely profound Great Dharma': boundless karmic function is termed the Great Dharma; thoughtless conformity with principle is termed extremely profound. Furthermore, transcending the Hīnayāna is called 'great,' and surpassing causes is called 'profound.' The first two concern the greatness of power and function; the next two, the greatness of gathering and transforming; the next four, the greatness of the non-vacuous three karmas; the next two, the greatness of sovereignty over locus and manifest person; the last one, the greatness of right awakening. Here there is an extra phrase, adding up to eleven. The above concludes the answer to the pure vows.