華嚴經探玄記 5.109

5.109

第二答行所成德中有二十句：初滅愚癡，是牒前問。具智慧故，是答也。下諸句皆先舉問、後顯答。二慈悲，答降魔問。三慧功德力，答制外道問。四入金剛定除心習垢，答離塵垢問。上來離過行也。五於先佛所等，答具足成一切德問。六淨慧滿足，答能離惡道等問。上六總是行修具足。七次第方便智慧力，答諸地等六種名眾德圓備，一地、二度、三定、四通、五明、六無畏。上來因圓。八白淨法力，答佛依正三業之問。九智慧分別速解諸法等，答得佛十力等問。前句明依正相好果，此句明功德差別果，此二總明果滿也。上來總是自利門竟。十願力神力智力，答隨其佛剎問。十一隨應受化等，答隨成就眾生等問。十二菩薩如是修行等，答修行成佛問。十三於無量剎等，答護持法藏問。十四成就四辯等，答分別廣說問。十五於大眾中無所畏等，是牒問，具足增上般若，是答魔不能壞問。十六次第分別等，答攝持正法無窮盡問。十七「具足大悲」下，答於一切世界悉能演說問。十八十王敬護，略無答文。又此是行果，故無答。又除佛無過等，亦是通答耳。問：十地滿後受職菩薩，方云唯除如來餘無能過，何故此中位是地前十住之處，即有此言？答：此是圓教普賢位相陀羅尼法，是故一位成滿之處，即攝一切諸位皆盡。如下海幢比丘頂上佛說法處，十住滿後即補處成佛，更不言入十行等者，同此說。此據初位為言，如下〈小相品〉中從地獄出即到十地；無生忍後位至離垢三昧前等者，彼據終位而說；中間二答，位準可知矣。十九一切世間恭敬等亦無答，同行果故，亦可同在後門內通。二十「佛子」下，答得善根力增長白法等問，於中，初總舉、後釋成。前中，初身業勝利、次「以慈心」下意業勝、後「具足辯才」下語業勝。下釋中有十一句、初六成自分因德，一成證智淨、二如證而巧說、三於教能念持、四如念能巧說、五於已得法能記持、六於未得法能推求。後五成勝進果德，一得佛外力用；二得佛內實智；三得佛巧說智；四正說深法；五成佛勝智，謂具理量及菩薩願智等也。

Second, the answer regarding the virtues achieved through practice contains twenty phrases: First, extinguishing foolishness repeats the earlier question. Possessing wisdom is the answer. All subsequent phrases first raise the question and then set forth the answer. Second, loving-kindness and compassion answers the question on subjugating Māra. Third, the power of the merit of wisdom answers the question on restraining non-Buddhists. Fourth, entering the adamantine samādhi to eradicate the defilements of mental predispositions answers the question on leaving behind dust and defilement. The above are practices of leaving behind faults. Fifth, 'at the sites of past Buddhas' and so forth answers the question on fully achieving all virtues. Sixth, the fulfillment of pure wisdom answers the question on being able to leave behind the evil destinies and so forth. The above six as a whole are the full completion of cultivating practice. Seventh, the power of wisdom in sequential upāya answers the question on the bhūmis and so forth, the six kinds being called the complete preparation of all virtues: first, the bhūmis; second, the pāramitās; third, the samādhis; fourth, the abhijñās; fifth, the vidyās; and sixth, the vaiśāradyas. The above is the perfection of the cause. Eighth, the power of pure white dharmas answers the question on the Buddha's three karmas of environment and person. Ninth, using wisdom to distinguish and swiftly understand all dharmas and so forth answers the question on attaining the Buddha's ten powers and so forth. The previous phrase clarifies the fruit of the primary and dependent marks and characteristics, while this phrase clarifies the fruit of the distinct virtues; these two together clarify the fullness of the fruit. The above completes the general section on the benefit of oneself. Tenth, the power of vows, spiritual power, and the power of wisdom answers the question on according with his Buddha-kṣetra. Eleventh, according with those who should receive conversion and so forth answers the question on according with maturing sentient beings and so forth. Twelfth, 'when a bodhisattva cultivates like this' and so forth answers the question on cultivating practice to achieve buddhahood. Thirteenth, 'in immeasurable lands' and so forth answers the question on protecting and upholding the Dharma treasury. Fourteenth, achieving the four unhindered eloquence[s] and so forth answers the question on distinguishing and extensively explaining. Fifteenth, 'being fearless among the great assembly' and so forth repeats the question, while being fully endowed with supreme prajñā is the answer to the question that Māra cannot destroy [him]. Sixteenth, distinguishing in sequence and so forth answers the question on gathering and upholding the true Dharma without end. Seventeenth, from 'endowed with great compassion' downward answers the question on being able to expound in all worlds. Eighteenth, the respectful protection of the ten kings has no answering text omitted. Furthermore, because this is the fruit of practice, there is no answer. In addition, 'except for the Buddha none can surpass' and so forth is also a general answer. Question: Only after fulfilling the ten bhūmis is an anointed bodhisattva said to be 'none can surpass except only the Tathāgata'; why then is this statement found here in the stage of the ten abodes prior to the bhūmis? Answer: This is the dhāraṇī-dharma of the Samantabhadra stage of the Perfect Teaching; therefore, where a single stage is perfected and fulfilled, it immediately encompasses all stages entirely. As below, where the Buddha atop the crown of the bhikṣu Sāgaradhvaja expounds the Dharma, upon fulfilling the ten abodes one immediately succeeds to the stage and achieves buddhahood, without speaking further of entering the ten practices and so forth; this agrees with that explanation. This is spoken based on the initial stage. As below in the 'Chapter on the Minor Marks,' where coming out of hell one immediately reaches the ten bhūmis, and the stage after the endurance of the non-arising of dharmas reaches prior to the samādhi of leaving defilement, and so forth, those are spoken based on the final stage; the intermediate two answers can be known by matching their stages. Nineteenth, 'revered by all the world' and so forth also has no answer, because it is likewise a fruit of practice; it may also be jointly subsumed under the later heading. Twentieth, from 'sons of the Buddha' downward answers the question on attaining the power of roots of goodness to increase the white dharmas, in which it first raises [it] generally and then explains and establishes [it]. In the former, first is the superior benefit of bodily karma; next, from 'with a mind of loving-kindness' downward is the superiority of mental karma; afterward, from 'endowed with eloquence' downward is the superiority of verbal karma. In the explanation below there are eleven phrases: the first six establish the causal virtue of one's own fraction: (1) establishing the purity of realized wisdom, (2) skillfully speaking in accordance with realization, (3) being able to bear in mind and uphold the teachings, (4) being able to skillfully speak in accordance with mindfulness, (5) being able to remember and uphold dharmas already attained, and (6) being able to investigate dharmas not yet attained. The latter five establish the fruit virtue of superior advancement: (1) attaining the Buddha's external power and function, (2) attaining the Buddha's internal real wisdom, (3) attaining the Buddha's wisdom of skillful speech, (4) correctly speaking profound dharmas, and (5) perfecting the Buddha's superior wisdom, which means possessing the [wisdom of] principle and measure, as well as the bodhisattva's wisdom of vows and so forth.