華嚴經探玄記 17.20

17.20

自下第三從「十種不可壞智」下有三十句，明前二行究竟。於中初十種不可壞智者，謂稱法而知更無改易，故云不可壞。於中，知眾生等約染法，知三寶等約淨法，知世界等約亦染亦淨，知法界約非染非淨，並可知。第二有十種陀羅尼者，前既知法不壞，此明持法不失故也。《智論》以定慧為體，《佛地》、《瑜伽》增上念慧為性，以慧照法，念憶持故。《智論》中正翻云持，能持種種善法令不散失，如完器盛水等。或云遮，能遮諸不善心等不令生故。《瑜伽》等有四，謂法、義、呪、忍，與此十種不可相攝，以類別故。此中，初二持教法，一持修多羅法、二持阿毘達摩法；三持理法；四持慧法；五持定法；六持異方語法；七持三世異義；八持辯才法；九持無礙耳根法；十持果法。安住者，與相應故。第三分別說十佛者，前明持法，今辨解佛故也。又此信滿明得佛果，故明也。若爾，後解位滿亦得佛果，何不明耶？釋：以信初故，解准此故。此十佛義，具如別章，今略釋名。一自然開悟名為正覺，正覺即佛；二自體無礙大願成滿，願即是佛；三萬行因感，故云業報；四萬德積成，任持不失；五應機化現；六稱理普周；七唯心所現；八常恒在定；九真性不變；十無功大用名如意佛，如末尼珠等。又釋：同下十種見佛處，以彼釋此應知。上來二百句答前二十句問，明十信十行相純熟竟。

From below, the third [part], from the "ten kinds of indestructible knowledge" onward, has thirty phrases, which explain the culmination of the preceding two [categories of] practices. Therein, first, the "ten kinds of indestructible knowledge": knowing in accord with phenomena without any further alteration is called "indestructible." Therein, knowing sentient beings and so forth refers to defiled phenomena; knowing the Triratna and so forth refers to pure phenomena; knowing world realms and so forth refers to both defiled and pure; knowing the dharmadhātu refers to neither defiled nor pure—all may be understood accordingly. Second, there are the "ten kinds of dhāraṇīs": since previously one knew phenomena to be indestructible, this now explains the retention of phenomena without loss. The Dà zhìdù lùn takes samādhi and wisdom as their essence; the Fodijing lun and the Yogācārabhūmi take superior mindfulness and wisdom as their nature, because wisdom illuminates phenomena and mindfulness recollects and retains them. In the Dà zhìdù lùn, it is properly translated as "retention," being able to retain various wholesome phenomena without scattering and loss, like an intact vessel holding water, and so forth. Alternatively, it is called "prevention," because it can prevent unwholesome minds and so forth from arising. The Yogācārabhūmi and so forth have four kinds, namely: dharmas, meanings, mantras, and receptivities. These cannot be subsumed under these ten kinds, because their categories are different. Here, the first two retain doctrinal teachings: one retains the teachings of sūtras, and two retains the teachings of abhidharma; three retains the teachings of principle; four retains the teachings of wisdom; five retains the teachings of samādhi; six retains the teachings of foreign languages; seven retains the different meanings of the three times; eight retains the teachings of eloquence; nine retains the teachings of the unimpeded auditory faculty; ten retains the teachings of fruition. "Settled abiding" means being in accord with them. Third, discriminately explaining the ten Buddhas: previously it explained retaining phenomena; now it elucidates understanding the Buddha. Furthermore, when this faith is fulfilled, it demonstrates obtaining the Buddha-fruition; hence it is explained. If so, then when the subsequent position of understanding is fulfilled, one also obtains the Buddha-fruition—why is it not explained then? Explanation: because faith is the beginning, and understanding models upon this. The meanings of these ten Buddhas are fully as in the separate chapter; here their names are briefly explained: 1. Spontaneous awakening is called samyaksaṃbuddha, and samyaksaṃbuddha is the Buddha; 2. The intrinsic essence being unobstructed and the great vows being fulfilled—the vow is the Buddha; 3. Karmic fruition, because it is responded to through the cause of the myriad practices; 4. Accumulated from the myriad virtues, upheld without loss; 5. Manifested in response to capacities; 6. Universally pervasive in accord with principle; 7. Manifested by mind only; 8. Constantly in samādhi; 9. The true nature is immutable; 10. Great function without effort is called the wish-fulfilling Buddha, like a maṇi jewel and so forth. Another explanation: it is identical to the ten kinds of places where the Buddha is seen below; one should understand that passage as explaining this one. The preceding two hundred phrases have answered the preceding twenty questions, completing the explanation of the maturation of the characteristics of the ten practices of the ten faiths.