華嚴經探玄記 17.28

17.28

下第三「十種遊戲神通」下七十門，明行德圓備。於中，初二十門明行德殊勝、後五十門明行德圓滿。前中，初十明住志行成，遊賞自在故云也。於中，初二以染正報對淨依報以明相作，此中有四種自在：一依正相作；二染淨相作；三染正淨依相作；四此上相作已甚希有，況各不壞不雜，故為極自在，名遊戲通也。下並准之。次二以佛身對二乘明相作。問：佛是果人，菩薩因人，何故因人能令佛身作二乘耶？答：此是普賢位中菩薩，與佛齊故。又釋：是佛下就，容其作故。次二因位果位相作。次二生死涅槃相作。而不著涅槃者，生死不染涅槃也。亦不究竟無餘者，明生死不亡也。此中唯是果位方便淨涅槃，此中非是性淨涅槃，性淨涅槃與生死相作不足為奇。後二明定用相作。二十勝行者，以遊履自在故，令所作皆悉精微，故云勝行。於中，初三攝生行，前二以法就機、後一攝機同法；次三知法行，一因果相出、二有為無為相出、三生死涅槃相出；後四三業行，一語業、次二身業、後一意業可知。第二「有十力」下五十門，明行德圓滿中，初十力者，正以德勝智用堪能，故云力也。皆有標、釋。於中，初七自分因力，一不染三界、二不壞四信、三巧修行，上三自行；四知物心、五滿物願、六常化、七現乘，上四利他行；後三勝進果力，一現佛身、二悟菩提、三轉法輪。二有十種無畏者，正以智力功強，外無所懼故云也。於中，初二具持文義，答難不畏；三了達二空，不畏妄念；四威儀無缺畏；五三業無失畏；六不畏魔等；七無有不能聞持畏；八悲願，不畏生死涅槃；九示同二乘而不畏二乘；十不畏機感而不能現。三有十不共法者，正以智力雄猛，凡小莫闚，故云不共。又釋：既皆云不由他悟，即知行起自心，非他所共，故名不共。一自己行；二化他行；三迴向行；四巧便行，於中有三，先巧離二乘、二「於生死中」下巧順世間、三「於世間」下巧窮彼岸；五智慧行，於中三，先總舉定慧、二「常在涅槃」下別辨十門自在智慧、三「菩薩成就」下總結歎勝；六三業隨智行；七悲代他苦行；八慈受他供行；九自淨淨他行；十位滿常修行。四有十種業者，正以內德不共，令所作必然，故云業也。於中，初一約處；次三約人；次一約時；次二約用，一身行、二身光；後三約護持，一護法、二說法、三願持。此等多約境事為名，各有標、釋可知。五有十種身，由業因既備，身果現前故也。此亦是迴向位滿所得十身。初二約體，以不來入趣故，後於趣中亦無可出去故云也。次五約用，一順同世；二不失真，亦是世間所知真實；三用盡來際；四五正以隨緣不變故得堅固不動也。後三約相，一福相、二理相、三果相。此十身與前〈十行品〉中第九行內十身有同有異，相攝可知。上來有三百答十迴向中行相竟。此上十業十身，自古諸德多將入後十地位中收；然別行《度世經》六翻問答中，此在第四末，今依彼經，科判此文入迴向攝。自下大門第五從「十種身業」下有五百句，答前五十問十地位中行相。於中分四：初一百二十門，明十地中三業殊勝行，寄在於初地；二從「十種方便」下九十門，明造修離障行，寄二三地；三從「十種離生」下九十門，明造修純熟行，寄在四地已上位；四從「十種足」下二百門，報相圓滿行，寄八地已上位。

Next, the third [section], below "ten kinds of sportive supernatural faculties," comprises seventy gates, which explain the full completion of practical virtues. Therein, the first twenty gates explain the preeminence of practical virtues, and the latter fifty gates explain the perfection of practical virtues. In the former, the first ten explain that when dwelling in aspiration and practice is accomplished, one roams and delights at will; hence it is so stated. Therein, the first two juxtapose defiled direct retribution with pure dependent retribution to explain their mutual functioning. Here there are four kinds of mastery: 1. Mutual functioning of dependent and direct; 2. Mutual functioning of defiled and pure; 3. Mutual functioning of defiled direct and pure dependent; 4. Aside from these mutual functionings being already extremely rare, they do not destroy or conflate one another; hence it is ultimate mastery, named sportive supernatural faculties. Below, the same applies throughout. The next two juxtapose the Buddha's body with the two vehicles to explain mutual functioning. Question: The Buddha is a person of fruition, while the bodhisattva is a person of the cause; why can a person of the cause cause the Buddha's body to act as the two vehicles? Answer: This is a bodhisattva in the position of Samantabhadra, who is equal to the Buddha. Another explanation: it is the Buddha condescending to allow them to do so. The next two are the mutual functioning of the causal stage and the fruition stage. The next two are the mutual functioning of saṃsāra and nirvāṇa. Not clinging to nirvāṇa means that saṃsāra does not taint nirvāṇa; also, not being finalized in remainderlessness explains that saṃsāra is not extinguished. Here it is exclusively the pure nirvāṇa through upāya at the stage of fruition; it is not the naturally pure nirvāṇa, as the mutual functioning between naturally pure nirvāṇa and saṃsāra would not be considered extraordinary. The latter two explain the mutual functioning of samādhi and application. The second, the ten superior practices: because roaming and walking are mastered, whatever is performed is refined and subtle; hence they are called superior practices. Therein, the first three are practices of gathering sentient beings: the first two adapt Dharma to the capacities, while the latter one gathers capacities to accord with the Dharma; the next three are practices of knowing dharmas: 1. Mutual emergence of cause and fruit; 2. Mutual emergence of conditioned and unconditioned; 3. Mutual emergence of saṃsāra and nirvāṇa; the latter four are practices of the three karmas: 1. Vocal karma; the next two are bodily karma; the latter one is mental karma, which can be understood. In the second [group], the fifty gates below "there are ten powers," which explain the perfection of practical virtues: first, the ten powers are called "powers" precisely because the preeminence of virtue and the functioning of wisdom are competent. All have titles and explanations. Therein, the first seven are causal powers of one's own domain: 1. Not being defiled by the three realms; 2. Not destroying the four faiths; 3. Skillful cultivation—the above three are practices for oneself; 4. Knowing the minds of beings; 5. Fulfilling the wishes of beings; 6. Constantly transforming; 7. Manifesting the vehicles—the above four are practices benefiting others; the latter three are fruition powers of superior advancement: 1. Manifesting the Buddha's body; 2. Realizing bodhi; 3. Turning the dharmacakra. Second, the ten fearlessnesses are so called precisely because the power of wisdom is effective and mighty, with nothing feared outwardly. Therein, the first two fully retain text and meaning, fearing nothing in answering difficulties; 3. Thoroughly comprehending the two emptinesses, not fearing erroneous thoughts; 4. Fearlessness regarding absence of defects in deportment; 5. Fearlessness regarding absence of errors in the three karmas; 6. Not fearing māras and the like; 7. Fearlessness regarding never being unable to hear and retain; 8. Compassionate vows, not fearing saṃsāra or nirvāṇa; 9. Manifesting identity with the two vehicles without fearing the two vehicles; 10. Not fearing being unable to manifest in response to the receptivity of capacities. Third, the ten unique dharmas are called unique precisely because the power of wisdom is heroic and fierce, beyond the purview of ordinary people and the lesser [vehicle]. Another explanation: since all say "not awakened through another," it is known that the practice arises from one's own mind and is not shared with others; hence they are named unique: 1. One's own practice; 2. Practice of transforming others; 3. Practice of dedication; 4. Practice of skillful means, which contains three: first, skillfully departing from the two vehicles; second, from "in saṃsāra" downward, skillfully according with the worldly; third, from "in the world" downward, skillfully exhausting the other shore; 5. Practice of wisdom, which contains three: first, generally raising samādhi and prajñā; second, from "constantly in nirvāṇa" downward, specifically distinguishing the ten gates of masterly wisdom; third, from "a bodhisattva accomplished" downward, generally concluding and praising preeminence; 6. Practice of the three karmas following wisdom; 7. Practice of taking on others' suffering out of compassion; 8. Practice of receiving others' offerings out of benevolence; 9. Practice of purifying oneself and purifying others; 10. Practice of constant cultivation upon completion of the stages. Fourth, the ten kinds of karma: precisely because inner virtue is unique, making what is done certain; hence they are called karma. Therein, the first one concerns place; the next three concern persons; the next one concerns time; the next two concern functions: first, bodily practice; second, bodily radiance; the latter three concern protection and retention: first, protecting the Dharma; second, preaching the Dharma; third, sustaining vows. These are mostly named with respect to objects and affairs, each having a title and explanation that can be understood. Fifth, the ten bodies: because the causal karma is already complete, the bodily fruition appears before one; these are also the ten bodies obtained upon completing the stage of dedication. The first two concern essence: because they do not come into the destinies, and subsequently within the destinies there is also nowhere to depart; hence it is so stated; the next five concern function: 1. According with the worldly; 2. Not losing truth, which is also the truth known by the world; 3. Functions exhausting the future; 4 and 5. Precisely because of being unchanging while following conditions, they attain firmness and immobility; the latter three concern marks: 1. Marks of merit; 2. Marks of principle; 3. Marks of fruition. These ten bodies share similarities and differences with the ten bodies within the ninth practice of the previous "Chapter on the Ten Practices," and their mutual subsumption can be understood. The above concludes the three hundred [phrases] answering the behavioral characteristics in the ten dedications. These preceding ten karmas and ten bodies have mostly been subsumed by masters of old into the subsequent ten bhūmis; however, in the six rounds of questions and answers in the separate translation of the *Du shi jing*, these are at the end of the fourth [round], so following that sūtra, the division here classifies this text as subsumed under dedication. Next, the fifth major section, from "ten kinds of bodily karma" downward, contains five hundred phrases answering the previous fifty questions regarding the behavioral characteristics in the ten bhūmi stages. Therein, it is divided into four: first, one hundred and twenty gates explain the preeminent practices of the three karmas in the ten bhūmis, attributed to the first bhūmi; second, from "ten kinds of upāya" downward, ninety gates explain the practices of cultivating and leaving obscurations, attributed to the second and third bhūmis; third, from "ten kinds of departing from birth" downward, ninety gates explain the practices of fully matured cultivation, attributed to the stage above the fourth bhūmi; fourth, from "ten kinds of feet" downward, two hundred gates explain the practices of perfected retribution marks, attributed to the stage above the eighth bhūmi.