華嚴經探玄記 15.69

15.69

第四大段於一切世界下有三門，超答第七佛智慧問。於中，初十明智用照機、次十明智體宏深、後十明智德無斷。初十者，謂時處廣大，頓赴成益故云也。又一切世界者，遍也。一切時者，常也，謂相續無絕。《攝論》云「如恒受樂、如恒施食」等。初二現身說法。次二增行定位。言正法位者，初地已上也。次二應機遊剎。次二悲化攝物。後二體用利生。第二無盡智海者，前應用常遍，此即智海宏深，故云無盡。一智同理深、二福同智廣、三所見懸遠、四善根難量、五行同法性、六法雨漫流、七讚德無盡、八行願廣大、九常用無竭、十知心行海、十一福智無盡，剩一句也。第三常法者，此之十法是諸如來常所有故、常所行故。初二成行離過、次二大悲大力、次二說法度生、次二應化現身、次二存歿無念。答智慧問竟。

The fourth major section, having three approaches beginning with 'in all worlds,' skips forward to answer the seventh question regarding the Buddha's wisdom. Therein, the first ten clarify the function of wisdom illuminating capacities; the next ten clarify the vast depth of the essence of wisdom; the last ten clarify the uninterrupted nature of the virtues of wisdom. The first ten mean that time and place are vast, instantly responding to bring about benefits, hence it is said so. Furthermore, 'all worlds' means universal; 'all times' means constant, meaning continuous without interruption. The *Mahāyānasaṃgraha* states: 'like constantly experiencing pleasure, like constantly giving food,' and so forth. The first two manifest bodies to preach the Dharma. The next two increase practice to establish positions; 'position of the correct Dharma' refers to the first bhūmi and above. The next two respond to capacities to travel among lands. The next two gather beings with compassionate transformation. The last two benefit sentient beings through essence and function. In the second, 'the inexhaustible ocean of wisdom,' previously the responsive function was constant and universal, while here the ocean of wisdom is vast and deep, hence called inexhaustible. First, wisdom is as deep as principle; second, merit is as vast as wisdom; third, what is seen is distant and profound; fourth, good roots are immeasurable; fifth, practice is identical to dharmatā; sixth, the Dharma rain showers widely; seventh, praising virtues is inexhaustible; eighth, practice and vows are vast; ninth, constant function is never exhausted; tenth, knowing the ocean of mental actions; eleventh, merit and wisdom are inexhaustible—having one extra phrase. In the third, 'constant dharmas,' these ten dharmas are perpetually possessed by all tathāgatas and perpetually practiced by them. The first two accomplish practice and depart from faults; the next two are great compassion and great power; the next two preach the Dharma to save beings; the next two respond and transform by manifesting bodies; the last two are thoughtless regarding presence or passing. The answer to the question on wisdom is concluded.