華嚴經探玄記 2.35

2.35

第三歎德圓滿中二：先約人、後約法。初中，友者，德齊也，即顯因果無二也。此文有二意：一舉佛顯德，如云欲觀其人先觀其友等。二何故集此，以是友故、相成故。俗書云「同志曰友」也。此中善友有三義：一過己義，如善財進友；二德齊義，以是朋友故；三少劣義，以普賢等名第二尊導故。二約法中，初一句總。此一切菩薩皆悉成就無邊功德，深廣如海，十相准之。下別辨中二：先成就自分功德、後「無上智願」下成就勝進功德。然此二分，通說有七重：一約一行生熟分；二約二行，如施行已成後修戒等；三約二利以分；四就行位，以得位為勝進；五約比證以分；六約二位，謂前位已成為自分，趣向後位為勝進；七就因果，因成自分，入果勝進。今此文中正就末後，兼通可知。就自分中，成就九種功德：一成行滿功德。謂無處無時而不見行施等十度，故云諸度普照。二成慧眼功德。以何義令此度行而得圓遍？以淨慧眼如彼三際而等觀故，云慧眼等也。三成深定功德。謂依何得此慧眼？以依深定發故。此中有三義：一於定不味故云淨，定發勝慧故云明；二處於定純熟入出無礙故云明淨，如下文「東方入正受，西方三昧起」等；三頓入多定令一攝一切，故云具足明淨，下文云「如入微塵數諸三昧，一三昧生塵等定」也。上來三句明自利行。四成妙辯功德。謂巧能說彼難說之法，故稱辯才，即下四十無礙等。以一言說一切名廣，所說皆玄曰深，此深及廣悉無崖無底故云無盡。五成普曜功德。以佛功德，身光普現，照曜群機故。六成調化功德。謂善巧了知眾生心器，即心行稠林也。稱根授法，調令離障、伏使入法，故云如應調伏。上三句即三業化他行也。七成就真智功德。以金剛智普照一切差別境界，悉同一味平等法性。八成量智功德。以廣大之慧明達深智，所知之境無不周盡，故云靡不明達也。上二句明智照二諦德。此上八句約行顯德。九成攝位功德，此有二義：一攝前諸行入信等五位之中、二隨在一位即攝前後一切諸位。此二亦有二：一約相入明攝、二約相即明攝，如前十門處准之。此從十信滿心已去諸位見此相攝，是故下〈賢首品〉中，信滿之處即具一切位乃至佛果等，是此義也。上來自分竟。

In the third part, on the perfection of praising virtues, there are two sections: first in terms of persons, and second in terms of dharmas. In the first part, "friends" means their virtues are equal, which manifests that cause and effect are not two. This text has two meanings: first, pointing to the Buddha to manifest virtues, as the saying goes, "If you want to observe the person, first observe their friends," and so forth; second, why they gather here: because they are friends and because they complete each other. Secular texts state, "Those of like minds are called friends." Here, "virtuous friends" has three meanings: first, the meaning of surpassing oneself, as in Sudhana's advancing to friends; second, the meaning of equal virtues, because they are companions; third, the meaning of being slightly inferior, because Samantabhadra and others are called "the second venerable guides." In the second part, in terms of dharmas, the first sentence is general. All these bodhisattvas have achieved boundless merits, deep and vast like an ocean, which can be understood in line with the ten marks. In the specific explanation below, there are two parts: first, achieving the merits of their own stage; second, below "unsurpassed wisdom and vows," achieving the merits of superior advancement. However, these two divisions are generally explained in seven folds: 1. divided in terms of one practice being unripe or ripe; 2. divided in terms of two practices, such as when the practice of giving is already accomplished and one subsequently cultivates discipline, and so forth; 3. divided in terms of the two benefits; 4. in terms of bhūmis and stages, taking the attainment of a stage as superior advancement; 5. divided in terms of inference and realization; 6. in terms of two stages, where the accomplishment of a prior stage is one's own stage, and proceeding toward a subsequent stage is superior advancement; 7. in terms of cause and effect: the cause is accomplished as one's own stage, and entering the fruition is superior advancement. Now, in this text, it specifically refers to the last one, and its inclusion of the others can be understood. Within one's own stage, nine kinds of merits are achieved: 1. Achieving the merit of complete practice: this means that in no place and at no time does one not see the practice of the ten pāramitās such as giving, hence it is said, "illuminating all pāramitās." 2. Achieving the merit of the eye of wisdom: by what meaning do these practices of the pāramitās become roundly pervasive? Because with the pure eye of wisdom, one observes the three boundaries equally, it says "the eye of wisdom," and so forth. 3. Achieving the merit of deep absorption: upon what does one obtain this eye of wisdom? Because it is aroused relying upon deep absorption. In this there are three meanings: first, not tasting [clinging to] the absorption, hence it is called "pure"; the absorption arousing superior wisdom, hence it is called "bright"; second, dwelling in absorption with full maturity, entering and emerging without obstruction, hence it is called "bright and pure," as in the text below: "entering correct reception in the east, arising from samādhi in the west," and so forth; third, suddenly entering multiple absorptions, making one absorb all, hence it is called "fully bright and pure," as the text below says: "like entering samādhis numbering as many as paramāṇus, where one samādhi produces absorptions as many as dust motes." The preceding three sentences explain the practice of benefiting oneself. 4. Achieving the merit of wondrous eloquence: skillfully capable of speaking that Dharma which is difficult to speak, hence it is called eloquence, which refers to the forty unobstructednesses below, and so forth. Preaching everything with a single word is called "broad"; that what is preached is all profound is called "deep"; that this depth and breadth are both without shore and without bottom, hence it is called "inexhaustible." 5. Achieving the merit of universal illumination: because by the Buddha's merits, the bodily light manifests universally, illuminating all faculties. 6. Achieving the merit of taming and transforming: skillfully knowing the mental capacity of sentient beings, which is the thicket of mental actions. Conferring teachings according to their faculties, taming them to leave obstructions, and subduing them to enter the Dharma, hence it says "taming and subduing as appropriate." The preceding three sentences are the practices of transforming others through the three karmas. 7. Achieving the merit of true wisdom: using diamond-like wisdom to universally illuminate all differentiated realms, all having the same flavor of the equal dharmatā. 8. Achieving the merit of quantitative wisdom: using vast wisdom to clearly penetrate deep knowledge, so that there is no cognized realm that is not completely comprehended; hence it says "none not clearly penetrated." The preceding two sentences explain the virtue of wisdom illuminating the two truths. These eight sentences above manifest virtue in terms of practice. 9. Achieving the merit of subsuming stages. This has two meanings: first, subsuming the preceding practices into the five stages of faith, and so forth; second, whichever stage one is in, it immediately subsumes all the preceding and subsequent stages. These two also have two aspects: first, explaining subsumption in terms of mutual entering; second, explaining subsumption in terms of mutual identity, which should be understood as in the ten gates earlier. From the fulfillment of the mind of the ten faiths onward, all stages witness this mutual subsumption; therefore, in the "Chief of the Wise Chapter" below, the place where faith is fulfilled immediately possesses all stages up to the fruition of buddhahood, and so on; this is the meaning. The preceding finishes one's own stage.