華嚴經探玄記 2.37

2.37

前中成於佛果十種功德：一得佛智願德無上者，佛果無加故。智謂大智，即四智十智等。願謂大願，即自體無障礙願。大智已成、大願已滿，竝皆現今成滿已訖，非是當成，故云皆已成滿。二具佛密教德，此有二義：一言不盡理名祕密教，以非了義故。二微妙難解，非下位能測，故名密教，以是深廣故。此中據後說。何者深？謂言即不言故。何者廣？謂不言之言周法界故，下文鶖子如聾等是也。此深廣教，唯佛所有，今此菩薩具足同佛，故名也。三得佛果法德，謂十八不共等果位功德，望下皆名不共。佛佛相望名為共法，非是與菩薩共，故云佛共法也。四同果位德，此有四義：一同佛行者，謂大悲行故；二同佛地者，得佛十地，謂毘盧遮那智藏大海地等；三同佛德者，得佛無邊福智德故；四同佛力者，得十力故，又得十種大力等，如〈不思品〉說。五三昧自在德，此有二義：一出入自在故、二相攝自在故。上五句得佛自利德。六機感現形德，謂機感繁多，故云生海；圓身普應，故云應現。如經云「應以佛身得度者即現佛身」等。七隨行攝生德，謂隨其根行，授與法門令增正行，故云建立。前句現身，此句說法，此二句得佛化生德。八巧證法海德，謂緣起法，深廣繁奧苞含如海，巧達其際，故云善入。九入海迴轉德，謂善入緣起陀羅尼門，令一攝一切，故云迴轉總持也。十果海充身德，謂由於緣起法海巧迴轉故，令佛無邊功德法海皆悉攝取充滿己身，是故皆得佛果功德，意由此也。下文云「菩薩於因緣和合中自在，乃至能隨意示現於佛身。」此之謂也。第二妙用自在中有六：一遍遊諸剎用，此窮世界海。二出生願海用，謂由此願力入國土海。又前句遊他佛剎，此句願嚴自土。三三達圓明用，以未來難知是故偏舉，理實通三可知。四歷事供養用、五願海深廣用，故云普賢願也。六化物智圓用，故云於眾生智滿也。同生眾竟。

In the former part, they achieve ten kinds of merits of the buddha-fruition: 1. The virtue of obtaining the Buddha's wisdom and vows: "unsurpassed" because nothing can be added to the buddha-fruition. Wisdom refers to great wisdom, which is the four wisdoms, the ten wisdoms, and so on. Vow refers to the great vow, which is the unobstructed vow of one's own essence. The great wisdom is already accomplished, the great vow is already fulfilled, and both are completely fulfilled at present, not something to be accomplished in the future; hence it says "all have already been accomplished and fulfilled." 2. The virtue of possessing the Buddha's esoteric teaching. This has two meanings: first, words that do not fully express the principle are called secret teachings, because they are not of definitive meaning; second, wondrous and difficult to comprehend, beyond what lower stages can fathom, hence called esoteric teachings, because they are deep and vast. Here it is based on the latter explanation. What is deep? Words being non-words. What is broad? The non-verbal word pervading the dharmadhātu, as in the passage below where Śāriputra is as if deaf, and so forth. This deep and broad teaching is possessed only by buddhas; now these bodhisattvas possess it fully, equal to the Buddha, hence it is so named. 3. The virtue of obtaining the dharmas of the buddha-fruition, which refers to the fruition-stage merits such as the eighteen unshared dharmas; looking down from them, all are called unshared. Buddhas looking toward one another are called shared dharmas, not shared with bodhisattvas; hence it says "the dharmas shared by buddhas." 4. The virtue of equaling the fruition stage. This has four meanings: first, equaling the Buddha's practice, meaning the practice of great compassion; second, equaling the Buddha's bhūmi, obtaining the Buddha's ten bhūmis, meaning the ocean-like bhūmi of Vairocana's wisdom-treasury, and so on; third, equaling the Buddha's virtues, because they obtain the Buddha's boundless merits of blessing and wisdom; fourth, equaling the Buddha's powers, because they obtain the ten powers, and also obtain the ten kinds of great power, and so forth, as explained in the "Inconceivable Chapter." 5. The virtue of mastery in samādhi. This has two meanings: first, mastery in entering and emerging; second, mastery in mutual subsumption. The above five sentences are obtaining the Buddha's virtues of benefiting oneself. 6. The virtue of manifesting form in response to faculties: because responses to faculties are manifold, it says "ocean of birth"; the round body responds universally, hence it says "manifesting in response." As the sūtra says: "To those who should be saved by a buddha body, they immediately manifest a buddha body," and so on. 7. The virtue of gathering sentient beings according to their practice: according to their faculties and practices, conferring dharma-gates upon them to cause their correct practices to increase; hence it says "establishing." The preceding sentence manifests bodies; this sentence expounds the Dharma; these two sentences obtain the Buddha's virtue of transforming living beings. 8. The virtue of skillfully realizing the ocean of dharmas: conditioned origination dharmas are deep, vast, manifold, and profound, containing all like an ocean; skillfully penetrating its limits, hence it says "skillfully entering." 9. The virtue of revolving in the ocean: skillfully entering the dhāraṇī gate of conditioned origination, causing one to subsume all; hence it says "revolving and maintaining (dhāraṇī)." 10. The virtue of the ocean of fruition filling the body: because of skillfully revolving in the dharma-ocean of conditioned origination, they cause the Buddha's dharma-ocean of boundless merits to be completely subsumed and fill their own bodies; therefore, they all obtain the merits of the buddha-fruition; the meaning lies herein. Below the text says: "Bodhisattvas have mastery within the harmony of causes and conditions, even being able to manifest a buddha body at will." This is what it means. In the second part, on wondrous function and mastery, there are six functions: 1. The function of universally wandering through all lands: this exhausts the ocean of worlds. 2. The function of generating the ocean of vows: through this power of vows, one enters the ocean of lands. Furthermore, the preceding sentence wanders to other buddha-lands, and this sentence vows to adorn one's own land. 3. The function of the three penetrations being roundly bright: because the future is difficult to know, it is raised specifically; in principle, it actually applies to all three [times], as can be known. 4. The function of sequentially serving and making offerings. 5. The function of the depth and breadth of the ocean of vows, hence it says "Samantabhadra's vows." 6. The function of perfection in the wisdom of transforming beings, hence it says "fulfillment in wisdom regarding sentient beings." The assembly of common birth is finished.