華嚴經探玄記 17.22

17.22

下第二從「十種波羅蜜」下有六十句，通明餘住中所成內德行。於中，初十正明諸住所行之行，於中十度並約深勝以釋，是故檀中不云捨財等，乃云捨一切有。淨佛戒、具佛忍等應知。第六般若約正體智，故以如如為境。後四多並是後得智。第七應名方便，以能深入佛力，故立智名。第十應名智，以能領攝諸佛法故，從境為名。餘並如前十行處說。二有十隨順覺知者，由前行成，能於所知無倒了達，故云隨順覺知。於中，一知依報染淨差別多門；二知眾生正報異類難思；三知緣起之法一異無住；四知真如法界平等離相；五知虛空無為無際；六、七、八知三際世界，又亦知一切俱是過去俱是現未。九知諸佛具萬行在一念中；十知諸佛同一行以遍三際。三有十決定智者，由前隨順無倒覺知，故能得此決定智成。於中，初二知法分明。一知在於一念者，顯能知迅速也。二以無礙智知者，顯能知自在也。以無所知障，故云無礙耳。次五知眾生。一知心樂欲。二知根同真性，亦同是菩提根。三知煩惱細習。四知正使之行。五知所化善惡。後三知菩薩及佛可知（欠一門，檢餘本）。四有十種力者，由智既決定，多有堪能，故明力也。於中，初一總、餘九別。別中，初二解依他性如幻化；三解圓成性；四解所執性即空故無染也；五求行法；六敬養善友力者，以法從彼得，求力無壞故也；七由迴向力能令善根至佛果故；八由信解力能於甚深佛法免誹謗也；九於求大果心堅強不退。又釋：前五解力、後五行力。五有十種平等者，既有智力堪能，故能於諸事作平等真觀，故次明也。於中，一情絕怨親、二真俗一味、三染淨理均、四一道無二、五同會一性、六果法豈殊、七因無異願、八十度齊備、九行契理原、十法身等無二。又釋：前五行等，一等悲、二等智、三等淨、四等行、五等修；後五德等，一果德等、二願行等、三六度等、四因行等、五法身等。六有十種方便佛法句者，前既平等正證理，宜起於後得巧便設教，故次明也。於中，初知一切法但有言說，此約遍計性；二似有如幻、三速滅猶電、四無性從緣、五緣作本淨、六言有但名，此上約依他性；七無生真、八無相真、九無性性真，上約空如來藏；十具德法界，是不空如來藏。由以佛法句顯此十義，故同立此名。上來內德成訖。

Next, the second [part], from the "ten kinds of pāramitās" onward, has sixty phrases, which generally explain the practices of internal virtues accomplished in the remaining abidings. Therein, the first ten directly explain the practices performed in the various abidings; therein, the ten pāramitās are all explained in terms of the profound and superior. Therefore, in generosity, it does not say abandoning wealth and so forth, but rather abandoning all existents. Purifying the Buddha's precepts, being endowed with the Buddha's patience, and so forth, should be understood accordingly. The sixth, prajñā, refers to fundamental wisdom; hence it takes suchness as its object. The latter four mostly belong to subsequent wisdom. The seventh should be called upāya, but because it can deeply enter the Buddha's powers, it is given the name "knowledge." The tenth should be called knowledge, but because it can receive and encompass all Buddha-dharmas, it is named after its objective realm. The rest are all as explained previously in the section on the ten practices. Second, the "ten compliant awakenings and knowings": because the preceding practices are accomplished, one is able to understand without inversion that which is known; hence they are called "compliant awakenings and knowings." Therein: 1. Knowing the defiled and pure distinctions of the environment through multiple approaches; 2. Knowing that the primary retributions of sentient beings of different classes are inconceivable; 3. Knowing that phenomena of dependent origination are neither one nor different, without abiding; 4. Knowing that the dharmadhātu of true suchness is equal and free from marks; 5. Knowing that unconditioned space is boundless; 6, 7, 8. Knowing the worlds of the three boundaries of time, and also knowing that all are entirely past, entirely present, and entirely future; 9. Knowing that the Buddhas are endowed with myriad practices in a single thought-moment; 10. Knowing that the Buddhas share a single practice that pervades the three boundaries of time. Third, the "ten definitive knowledges": because of the preceding compliant, non-inverted awakening and knowing, one is able to attain the accomplishment of these definitive knowledges. Therein, the first two know phenomena clearly: 1. Knowing them in a single thought-moment demonstrates the swiftness of the ability to know; 2. Knowing through unobstructed knowledge demonstrates the ease and freedom of the ability to know—because there is no cognitive obstruction, it is called unobstructed. The next five know sentient beings: 1. Knowing the mind's wishes and desires; 2. Knowing faculties are identical with true nature, and also identical with roots of bodhi; 3. Knowing subtle latencies of afflictions; 4. Knowing the operation of the active afflictions; 5. Knowing the good and evil of those to be transformed. The last three know bodhisattvas and Buddhas, as may be understood (one category is missing; check other editions). Fourth, the "ten kinds of powers": because knowledge is already definitive and possesses many capacities, powers are explained. Therein, the first is general, and the remaining nine are specific. Among the specific, the first two understand other-dependent nature to be like an illusion or phantom; 3. Understanding perfected nature; 4. Understanding imagined nature to be empty and thus devoid of defilement; 5. Seeking the teachings of practice; 6. The power of revering and sustaining good friends, because the Dharma is obtained from them and the power of seeking is indestructible; 7. Because through the power of dedication, roots of goodness can reach the Buddha-fruition; 8. Because through the power of faith and understanding, one can avoid slandering the profound Buddha-Dharma; 9. The mind that seeks the great fruit is firm, strong, and non-regressive. Another explanation: the first five are powers of understanding, and the latter five are powers of practice. Fifth, the "ten kinds of equalities": since one has knowledge, power, and capacity, one can cultivate the true contemplation of equality regarding all affairs; hence they are explained next. Therein: 1. Sentiments cut off enemies and friends; 2. Ultimate and conventional are of one flavor; 3. Principle is equal in defilement and purity; 4. The single path is without duality; 5. Identically converging in one nature; 6. How could the qualities of fruition be distinct? 7. The cause is without divergent vows; 8. The ten pāramitās are equally complete; 9. Practice tallies with the source of principle; 10. The dharmakāyas are equally non-dual. Another explanation: the first five are equalities of practice: (1) equal compassion, (2) equal wisdom, (3) equal purity, (4) equal practice, (5) equal cultivation; the latter five are equalities of virtue: (1) equal fruition-virtue, (2) equal vows and practices, (3) equal six pāramitās, (4) equal causal practices, (5) equal dharmakāya. Sixth, the "ten kinds of upāya Buddha-dharma phrases": having previously realized principle equally, one should appropriately give rise to skillful means of subsequent [wisdom] to establish teachings; hence they are explained next. Therein, first, knowing that all phenomena are merely verbal designations—this refers to the imagined nature; 2. Seeming to exist like an illusion, 3. Perishing rapidly like lightning, 4. Lacking intrinsic nature and arising from conditions, 5. Conditioned action is fundamentally pure, 6. Asserted existence is merely nominal—these above refer to the other-dependent nature; 7. Unborn truth, 8. Markless truth, 9. Natureless nature truth—these above refer to the empty tathāgatagarbha; 10. The dharmadhātu endowed with virtues is the non-empty tathāgatagarbha. Because these ten meanings are revealed through phrases of the Buddha-Dharma, they are collectively given this name. The accomplishment of internal virtues is concluded above.