華嚴經探玄記 18.59

18.59

第五「豈能了知」下明仰推勝進中二：先總、後別。前中豈能了知等者，顯己於彼實不能知。不知何法？謂菩薩圓滿等，即名為智行。障無不盡，故云清淨。德無不備，故云圓滿。二「諸大菩薩」下別顯，有二十一門，各先舉所得定門、後辨業用差別。初十明念佛勝德圓備、後十一念佛妙用自在。前中，初一具見佛主伴依正，故名圓滿普照。二念佛令眾生離倒之德，故名清淨。總中圓淨，依此應知。三念佛是處非處等十力之德，亦是大力那羅延等十力。四念佛於法無倒，能說能授，亦是菩薩心於法無倒故，能見佛已聞法受持。五以達佛海智分別如來，約能念智為名。六念佛微細境，謂一念具八相等，如前後說，故云自在。下位菩薩總不能見上位菩薩，雖見不能證入故名也。七以念佛常住，故云無倒。八念佛應機未曾斷絕，故云隨時等也。九念佛依土現身。十念窮三際佛。第二明妙用自在門中，初一念佛遍滿一切差別境中；二念佛涅槃相，故云寂靜；三念佛超時不離時；四念佛身滿法界，故云廣大；五念佛毛孔重現；六念佛於一切處現成正覺，故名莊嚴；七念佛光照離染轉淨法輪；八唯心念佛；九由念佛故見所作業，由如鏡像無體有相，離執著染，故云淨業；十念佛修生功德嚴真如法界；十一念佛大智等功德遍照法界等。十住第一位竟。

Fifth, from 'How could I be able to fully know' downward, clarifies looking up and deferring to the superior advancement, in which there are two: first, general; second, specific. In the former, 'how could I be able to fully know', etc., shows that he himself truly cannot know it. Not knowing what Dharma? It refers to the bodhisattvas' perfection, etc., which is named the practice of wisdom. Because there is no obstacle that is not exhausted, it says 'purity'. Because there is no virtue that is not complete, it says 'perfection'. Second, from 'the great bodhisattvas' downward, specifically reveals this, with twenty-one gateways, each first raising the gateway of samādhi attained, and afterwards discerning the distinctions of karmic functions. The first ten clarify the complete endowment of the superior virtues of mindfulness of the buddha; the latter eleven [clarify] the mastery of the wondrous functions of mindfulness of the buddha. In the former, the first one completely sees the host, retinue, and primary and secondary states of the Buddha, and is thus called 'perfect universal illumination'. The second is the virtue of mindfulness of the buddha causing sentient beings to leave behind inversions, and is thus called 'purity'; the 'perfection and purity' in the general summary should be understood according to this. The third is the virtue of mindfulness of the buddha's ten powers, such as the power of knowing what is possible and impossible, which are also the ten powers of great-power Nārāyaṇa and so on. The fourth is mindfulness of the buddha being without inversion regarding the Dharma, being able to expound and able to bestow; it is also because the bodhisattva's mind is without inversion regarding the Dharma that, having seen the Buddha, he can hear the Dharma and uphold it. The fifth differentiates the Tathāgata through the wisdom that penetrates the ocean of the Buddha, named in terms of the wisdom able to be mindful. The sixth is mindfulness of the subtle realm of the Buddha, meaning that a single thought-moment possesses the eight aspects [of attaining buddhahood] and so forth, as explained before and after, and hence it is called 'mastery'; lower-stage bodhisattvas cannot see it at all, and while higher-stage bodhisattvas see it, they cannot fully realize it, hence the name. The seventh is because of mindfulness of the Buddha as eternally abiding, and hence it says 'without inversion'. The eighth is mindfulness of the Buddha responding to capacities without ever ceasing, and hence it says 'according to time', etc. The ninth is mindfulness of the Buddha manifesting bodies in accordance with lands. The tenth is mindfulness of the buddhas exhausting the three periods of time. In the second, clarifying the gateway of the mastery of wondrous functions, the first is mindfulness of the Buddha filling all distinct realms; the second is mindfulness of the Buddha's marks of nirvāṇa, and hence it says 'quiescent'; the third is mindfulness of the Buddha transcending time without departing from time; the fourth is mindfulness of the Buddha's body filling the dharmadhātu, and hence it says 'vast'; the fifth is mindfulness of the Buddha's pores reappearing; the sixth is mindfulness of the Buddha manifesting the attainment of complete enlightenment everywhere, and hence it is named 'adornment'; the seventh is mindfulness of the Buddha's light illuminating, departing from defilement, and turning the pure dharmacakra; the eighth is mindfulness of the buddha of mind-only; the ninth is seeing that the karma created, due to mindfulness of the buddha, is like an image in a mirror, without substance but having characteristics, departing from the defilement of grasping, and hence it is called 'pure karma'; the tenth is mindfulness of the Buddha's cultivated-and-generated merit adorning the tathatā-dharmadhātu; the eleventh is mindfulness of the Buddha's great wisdom and other merits universally illuminating the dharmadhātu, etc. The first stage of the ten dwellings is concluded.