華嚴經探玄記 17.27

17.27

下第二「十自在」下有一百二十門，明行用自在。於中，初十總明自在、後一百一十別顯自在。前中十自在者，作用無礙，延促由己，故云自在。此中十自在，同第八地中釋。此中莊嚴，彼名財物自在。此中解脫，彼名信解自在，准梵本應名勝解。此中神力，彼名如意自在。一一皆標名、後釋義，同前可知。《法集經》第二卷中亦明此義。第二別顯中，初列十章、後以百門次第解釋。列名中，第九約身力、第十約智力，餘如下釋。後次第釋中，先辨眾生自在，以是所化故。於中，初五於眾生中轉變自在、後五於眾生中作上首自在。又釋：初一總、餘九別。別中，起其願樂想不斷名持、二依物授法、三令得益名變、四令入法界。後五，上首身可知。二剎自在中、初三以麁入細自在，漸次深入乃至無盡；次三身上無礙自在，一身滿剎、二剎滿身、三撖令動；次二嚴剎自在；後二現佛現剎自在。何故皆得如是自在者？釋：略有五義，一了達緣起相由門故；二達法性融通門故；三定力自在起勝通故；四得解脫力能迴轉故；五智力了如幻夢法，隨自心現得自在故。並由所知障盡故得然。餘上下文，皆同此釋，應知。三法自在中，一一多自在、二要由智出、三理事無礙、四總別善巧、五無言之言、六巧轉一乘、七多劫說一、八即染成淨、九巧現多端、十體不礙用。四身自在中，初二自他無礙；次二果德無礙；次二依正無礙；次二定慧自在；後二理事自在，亦是染淨自在、真妄自在也。五願自在中，一因願同求故，彼即自也。二果願同現，皆為眾生。三願令得果。四常願不息。五無身現身，謂離凡夫識身，不著二乘智身。又離取相識身，亦不著無相智身而能現身，由願力也。次二同事教化。八修因多時。九成果多處。十普雨法雨。並由願體無障礙願力，不待作意自然成就，故名願自在。六境界自在者，於分齊境界迴轉無礙，於此十種勝劣相違境中皆得勝現劣，故稱自在。一理事相違；二邪正；三染淨；四因果；五靜亂；六真妄；七凡聖；八悲智；九體用；十大小，謂處大現小故也。七智自在者，智不自顯，約所知顯之。初二能化智，一說、二持；次三知所化智，一知根、二知欲、三知惑治；六上入十力；七下知三世；八示正覺；九知根業；十達音聲。八通自在中，一神足；二天耳；三流盡，亦是應成；四語業；五宿命；六幻通；七義法智通；八教法智；九敬護；十理法智。九神力自在中，初二幻通力。塵中現者，塵內先有，非是外入。次三如意通力，初二正中現依，謂毛孔是正報故；後一毛繫圍山。次三於劫自在，一多少自在、二示現三災不惱眾生、三劫災壞時持其資具不令壞損。後二於處自在，一遠擲、二解空。十力自在，是悲智之力，故不同前門。一調生力、二嚴上力、三法身力、四常修力、五開覺力、六攝行力、七度生力、八自覺力、九種智力、十大悲力。各先標名、後釋義，皆業用不屈稱為力也。下通結可知。上來行德自在竟。

Next, the second [section], below "ten masteries," comprises one hundred and twenty gates, which explain mastery in practical application. Therein, the first ten generally explain mastery, while the subsequent one hundred and ten specifically reveal mastery. In the former, the "ten masteries" refer to unimpeded functioning and being able to extend or curtail at will; hence they are called "masteries." The ten masteries here are explained identically to those in the eighth bhūmi. What is termed "adornment" here is called mastery over material wealth there. What is termed "liberation" here is called mastery over conviction-and-understanding there; according to the Sanskrit text, it should be called adhimukti (resolute faith). What is termed "supernatural power" here is called mastery as one wills there. In each case, the name is listed first and the meaning is explained afterward, which can be understood as before. This meaning is also explained in the second fascicle of the *Dharmasaṃgīti Sūtra*. In the second [part], specifically revealing [mastery], it first lists ten chapters and then explains them successively through one hundred gates. Among the listed names, the ninth concerns bodily power and the tenth concerns intellectual power, while the rest are explained below. In the subsequent sequential explanation, it first distinguishes mastery regarding sentient beings, as they are what is to be transformed. Therein, the first five are mastery of transformation among sentient beings, and the latter five are mastery of acting as the leader among sentient beings. Another interpretation: the first is general, and the remaining nine are specific. Among the specific ones, giving rise to continuous thoughts of their wishes and joys is called sustaining; the second is bestowing Dharma in accordance with beings; the third is causing them to gain benefit, called transformation; the fourth is causing them to enter the dharmadhātu. The latter five, [concerning] the body of a leader, can be understood. In the second, mastery over lands: the first three are mastery of entering the subtle by means of the coarse, gradually deepening to the point of being inexhaustible; the next three are unhindered mastery upon the body: first, one body fills the land; second, the lands fill the body; third, shaking and causing them to move; the next two are mastery in adorning lands; the latter two are mastery in manifesting buddhas and lands. Why do they obtain such masteries? Explanation: broadly, there are five meanings: 1. Because of the gate of thoroughly comprehending dependent origination and mutual reliance; 2. Because of the gate of penetrating the interpenetration of dharmatā; 3. Because the power of samādhi is mastered, giving rise to superior supernatural faculties; 4. Because obtaining the power of liberation allows for turnaround; 5. Because the power of wisdom thoroughly understands phenomena to be like illusions and dreams, attaining mastery in manifesting in accordance with one's own mind. These are all attained because the cognitive obscurations are exhausted. The remaining context above and below should be known to be identical to this explanation. In the third, mastery over dharmas: 1. Mastery in one and many; 2. Must emerge from wisdom; 3. Non-obstruction of principle and phenomena; 4. Skillfulness in the general and specific; 5. Words of wordlessness; 6. Skillfully turning the One Vehicle; 7. Expounding one for many kalpas; 8. Immediate transformation of defilement into purity; 9. Skillfully manifesting multiple modes; 10. Essence does not obstruct function. In the fourth, mastery over the body: the first two are non-obstruction between self and other; the next two are non-obstruction of fruition virtues; the next two are non-obstruction of container [world] and contained [sentient beings]; the next two are mastery of samādhi and prajñā; the latter two are mastery of principle and phenomena, which is also mastery over defilement and purity, and mastery over reality and delusion. In the fifth, mastery over vows: 1. Vows of the cause seek identically, so that other is identical to self; 2. Vows of the fruit manifest identically, all for sentient beings; 3. Vowing to cause them to attain the fruit; 4. Constant vows never ceasing; 5. Manifesting a body without a body, meaning departing from the consciousness-body of ordinary people and not clinging to the wisdom-body of the two vehicles; furthermore, departing from the sign-grasping consciousness-body, and also not clinging to the signless wisdom-body, while being able to manifest a body through the power of vows; the next two are teaching and transforming through identity of action; 8. Cultivating causes for a long time; 9. Accomplishing fruits in many places; 10. Universally showering the Dharma rain. These are all naturally accomplished without awaiting deliberate intention due to the unhindered vow-power of the essence of vows; hence they are named masteries over vows. In the sixth, mastery over spheres: having unhindered movement regarding delimited spheres, within these ten kinds of mutually conflicting spheres of superior and inferior, one is able to make the inferior appear within the superior; hence it is called mastery: 1. Mutual conflict of principle and phenomena; 2. Heterodox and orthodox; 3. Defiled and pure; 4. Cause and fruit; 5. Stillness and turbulence; 6. Reality and delusion; 7. Ordinary and noble; 8. Compassion and wisdom; 9. Essence and function; 10. Large and small, meaning being situated in the large and manifesting the small. In the seventh, mastery over wisdom: wisdom does not reveal itself, but is revealed in relation to the knowable. The first two are wisdom capable of transforming: first, expounding; second, sustaining; the next three are wisdom knowing what is to be transformed: first, knowing faculties; second, knowing desires; third, knowing afflictions and their remedies; 6. Ascending and entering the ten powers; 7. Descending and knowing the three times; 8. Displaying complete enlightenment; 9. Knowing faculties and karma; 10. Penetrating sounds. In the eighth, mastery over supernatural faculties: 1. Supernatural base; 2. Divine ear; 3. Exhaustion of outflows, which is also responsive accomplishment; 4. Vocal action; 5. Past lives; 6. Illusory supernatural power; 7. Supernatural power of wisdom regarding the meaning of phenomena; 8. Wisdom regarding doctrinal teachings; 9. Respectful protection; 10. Wisdom regarding the principle of dharmas. In the ninth, mastery over supernatural power: the first two are powers of illusory supernatural faculties; manifesting within a speck of dust means it already existed within the dust, not entering from outside; the next three are powers of wishing supernatural faculties: the first two manifest the container within the contained, meaning that the pores are the direct reward; the latter one binds the surrounding mountains with a single hair; the next three are mastery over kalpas: first, mastery in quantity; second, manifesting the three disasters without distressing sentient beings; third, preserving their provisions without letting them be destroyed when the disasters of the kalpa ruin [the world]; the latter two are mastery over location: first, hurling afar; second, understanding emptiness. In the tenth, mastery over powers: these are the powers of compassion and wisdom, so they differ from the previous gate: 1. Power to tame beings; 2. Power to adorn the superior; 3. Power of the dharmakāya; 4. Power of constant cultivation; 5. Power of awakening; 6. Power of gathering practices; 7. Power of liberating beings; 8. Power of self-awakening; 9. Power of all-inclusive knowledge; 10. Power of great compassion. Each first lists the name and then explains the meaning; the inexhaustibility of karmic function is called "power." Below, the general conclusion can be understood. The masteries of practical virtues above are concluded.