華嚴經探玄記 17.24

17.24

下第四「說十種勝法」下有五十句，明無礙殊勝行，亦是當位成滿行。於中，初十勝法者，前以辯才無滯，遂顯德相挺過凡小，故云勝法。於中，一悲勝、二智勝、三修勝、四行勝、五戒勝、六迴向勝、七策懃勝、八降魔勝、九因行勝、十成果勝。二有十無著者，前行德超昇故，今於境無執，故云無著也。又前即行高殊勝，今即下離染著。此十皆是自心顯現、意言所作，是故智慧於中不著。初於化處不著；二於所化不著；三於化法不著；四正作化業不著；五化所成善不著；六應機受生不著；七於自本願不著；八於所行行不著；九於因不著；十於果不著。由自安住此無著智，即能速轉異念眾想，得佛無上智無著。三有十平等心者，以成無著智故，於眾法中心無分別，故云平等心也。此與前十平等何別者？前約法辨平等，此約心辨，故云平等心也。於中，初八約因等、後二約果等。前中，一於所長養、二於所發言、三於所化生、四於所化因果、五於所知法、六於染淨土、七於好醜人、八於所行行。後二中，一功德智、二正證智。於此十中皆不生異念，故云平等心也。四有十種出生智慧者，從前平等體寂，出生後得勝智，故云也。於中初入眾生性者，證入眾生真性也。出生智者，入已出生後得智也。餘文入出皆准知。二剎無一異者，約體俱絕故。又攝相從體故明無異，以體從相故明無一。又多即一故無異，一即多故無一也。三知世界如帝網、四知土形相、五巧入法體無一無異，三釋同剎應知；六知異類之身報、七知倒惑身之因、八知究竟一乘通同別也、九知法界自在德、十知佛種不斷德。五有十種變化者，前依正證起後得，今依後得起自在用，故次明也。謂轉變本無，化現令有，故云變化。於中，初一變他眾生身，如文殊變鶖子等；二變自身作異類等；三變染剎為淨等；四變現香花等；五化現言聲等；六化現願行；七化現調生，如滿足王等；八化現成佛；九化現轉法輪；十化現舍利等。又釋：此十亦是以實用化顯其平等。上來四段二百句文，總是釋十住位竟。

Below, the fourth section, under 'expounding the ten kinds of superior dharmas', consists of fifty phrases, which clarify unimpeded, extraordinary practices; these are also practices brought to fulfillment in the present stage. Herein, as for the first ten superior dharmas: previously, with unhindered eloquence, the aspects of virtue were manifested as towering far above ordinary persons and the two vehicles, which is why they are called superior dharmas. Among them: the first is superiority in compassion; the second is superiority in wisdom; the third is superiority in cultivation; the fourth is superiority in practice; the fifth is superiority in precepts; the sixth is superiority in dedication; the seventh is superiority in vigorous exertion; the eighth is superiority in subduing māras; the ninth is superiority in causal practice; the tenth is superiority in realizing the fruit. Second, there are the ten non-attachments: because the preceding practices and virtues surpassed [all else], now there is no grasping with respect to objects, hence they are called non-attachments. Again, the preceding was the loftiness and excellence of practice, whereas this is being free from defiled attachment below. All ten of these are manifestations of one's own mind and the workings of discursive thought, which is why wisdom does not attach to them. First, non-attachment to the place of transformation; second, non-attachment to those transformed; third, non-attachment to the teaching of transformation; fourth, non-attachment while actively engaging in the activity of transformation; fifth, non-attachment to the good accomplished through transformation; sixth, non-attachment to taking birth in response to capacities; seventh, non-attachment to one's original vow; eighth, non-attachment to the practices performed; ninth, non-attachment to the cause; tenth, non-attachment to the fruit. By oneself abiding in this wisdom of non-attachment, one is able to swiftly transform aberrant thoughts and multiple conceptions, attaining the Buddha's unexcelled, non-attached wisdom. Third, there are the ten equal minds: because one accomplishes non-attached wisdom, the mind has no discrimination amidst all dharmas, which is why they are called equal minds. How do these differ from the preceding ten equalities? The former distinguished equality with respect to dharmas, whereas this distinguishes it with respect to the mind, hence they are called equal minds. Among them: the first eight are equality with respect to the cause; the latter two are equality with respect to the fruit. Among the former: the first is toward what is nurtured; the second is toward the words uttered; the third is toward sentient beings who are transformed; the fourth is toward the causes and fruits of those transformed; the fifth is toward the dharmas known; the sixth is toward defiled and pure lands; the seventh is toward good-looking and ugly people; the eighth is toward the practices performed. Among the latter two: the first is merit wisdom; the second is directly realized wisdom. Within these ten, aberrant thoughts never arise, hence they are called equal minds. Fourth, there are the ten kinds of producing wisdom: from the aforementioned tranquility of the equal essence, the superior, subsequently attained wisdom is produced, which is why it is called thus. Among them, first, 'entering the nature of sentient beings' means realizing and entering the true nature of sentient beings. 'Producing wisdom' means that having entered, one produces subsequently attained wisdom. The entering and emerging in the rest of the text should be understood in the same way. Second, lands having neither oneness nor difference: because regarding their essence, both are extinguished. Furthermore, gathering the marks into the essence clarifies non-difference, while using the essence to follow the marks clarifies non-oneness. Again, because the many is identical to the one, there is non-difference, and because the one is identical to the many, there is non-oneness. Third is knowing that the world is like Indra's net; fourth is knowing the shapes and marks of lands; fifth is skillfully entering the essence of dharmas as being neither one nor different—it should be known that these three explanations are the same as for lands. Sixth is knowing the physical retribution of diverse kinds; seventh is knowing the causes for the bodies of inverted delusion; eighth is knowing the ultimate One Vehicle as both shared and distinct; ninth is knowing the sovereign virtues of the dharmadhātu; tenth is knowing the virtue of the Buddha-lineage never being severed. Fifth, there are the ten kinds of transformations: previously, relying on direct realization, subsequently attained [wisdom] arose; now, relying on subsequently attained [wisdom], sovereign functions arise, which is why it is clarified next. That is, altering what was originally absent to manifest and bring it into being, which is called transformation. Among them, the first is transforming the bodies of other sentient beings, such as Mañjuśrī transforming Śāriputra and so forth; the second is transforming one's own body into diverse species and so forth; the third is transforming defiled lands into pure ones and so forth; the fourth is magically creating incense, flowers, and so forth; the fifth is magically creating sounds of speech and so forth; the sixth is magically creating vows and practices; seventh is magically creating the taming of beings, like King Mānadhātṛ and others; eighth is magically creating the attainment of buddhahood; ninth is magically creating the turning of the dharmacakra; tenth is magically creating relics and so forth. Furthermore, these ten also use transformations with real functions to reveal their equality. The above four sections comprising two hundred phrases conclude the explanation of the stage of the ten abidings in its entirety.