華嚴經探玄記 5.50

5.50

九住中，同善慧地。於自分內，一解六趣即是生行稠林、二是使行稠林、三是習氣行稠林，上三所化；四是能化方便智；五是智成就解法藥；六知化儀示法師威儀；七解化處，謂所化眾生住處；八解化時，謂所化根機生熟時等，故知三際也；九不動真際建立諸法；十不壞假名示諸法實相。勝進中既為法王之子，故須學知法王住處等。於中一住處者有八：一約法身無住處、二約智住真理即住無所住也、三約報身住淨土等、四約行德住四梵三空及慈悲殿等、五約化身住摩竭國等、六約十佛住國土海、七住華藏界等、八內住無障礙法界。二善知外化現四威儀，謂隨眾生須行即行等。三善知安立法王處者，謂由機感及悲願赴故身土方現，故云安立；別本名興立也。四巧證真理，又巧就應機。五依證起說，又就機剖別。六知佛以智水灌得位菩薩頂等。七知佛正法當以何持而堪受持。八知佛十無畏，答難不怯等。九知佛處世不染，又無著辯才等。十知歎佛之軌則，又知佛可讚之實德，釋中為得九地四十無礙智故。十住自分中二：先十顯所成就智、後十歎其勝德。前中，初五明世界無礙智，一隨心迴轉、二暉光照覺、三願等任持、四自在普入、五至處皆嚴；次三知眾生心行智，一知心、二知心所行境界、三知根海；後二授法智，一應根與法、二令滅惑成德，故云調伏也。又亦初標意；後釋成，謂云何度？以三學調伏故也。二辨勝德十中：初四明身業不可知，即是業自在義；後六心智不可知，即是智自在義。前中，一身色微妙、二依身起勝業、三變現奇異、四奇特無礙。又釋、初身體、二用、三神足體、四用。皆不可知者，以事即同理而顯事故，又以用遍顯密故。後六中，初三智窮三際，即三達妙智，知一切時也；四嚴淨剎智，即器世間自在智，知一切處也；五眾生世間自在智，以染淨業集起心是眾生故；六智正覺世間自在智。又釋：心即定也，後為慧也。又釋：心境是俗諦，以是集起故，即是上九之本智；境是真，以照理故，即結歸真也。以此真俗無礙雙照懸鑒，故皆不可知。下簡定其位，謂豈可同位菩薩及佛亦不知耶？今釋如文。後勝進十中學佛一切智、一切種智，即當位滿足灌頂作佛，以攝諸位皆具足故。如下〈入法界品〉海幢比丘頂佛說法處知之。一準下頌文總學三世諸佛智、二學佛教法智、三理法智、四理事多門無礙智、五大用普周智、六對緣覺照智、七世界依持智、八下窮生界智、九上盡佛果智、十果德多門智。此中灌頂有受職義，與法雲等同異（云云）。

In the ninth abode, it corresponds to the bhūmi of Good Wisdom (Sādhumatī). Within its own stage: first, understanding that the six destinies are the thicket of the activities of birth; second, that they are the thicket of the activities of defilements; third, that they are the thicket of the activities of habit-energy—these three above are those who are transformed; fourth, the upāya-wisdom capable of transforming them; fifth, wisdom's consummation in understanding the medicine of the Dharma; sixth, knowing the etiquette of transformation and demonstrating the deportment of a Dharma-master; seventh, understanding the loci of transformation, which means the dwelling places of the beings to be transformed; eighth, understanding the timing of transformation, which means the times when the capacities of those to be transformed are raw or mature and so forth, thus knowing the three periods of time; ninth, not moving from the apex of reality while establishing all dharmas; tenth, not destroying provisional designations while demonstrating the true mark of all dharmas. In superior progress, since [the bodhisattva] is already a son of the Dharma King, he must study and know the dwelling places and so forth of the Dharma King. Therein, concerning the first, dwelling places, there are eight: first, in terms of the dharmakāya, it has no dwelling place; second, in terms of wisdom, abiding in the true principle is dwelling without any place of dwelling; third, in terms of the saṃbhogakāya, dwelling in pure lands and so forth; fourth, in terms of the virtues of practice, dwelling in the four brahma-vihāras, the three voids, the hall of benevolence and compassion, and so forth; fifth, in terms of the nirmāṇakāya, dwelling in Magadha and so forth; sixth, in terms of the ten Buddhas, dwelling in the ocean of lands; seventh, dwelling in the Padmagarbha-lokadhātu and so forth; eighth, internally dwelling in the unobstructed dharmadhātu. Second, skillfully knowing how outwardly to manifest the four deportments in transforming others, which means walking when beings need walking and so forth. Third, skillfully knowing how to establish the place of the Dharma King, meaning that because of the evocative capacity of beings and the responsive advent of compassionate vows, the body and land only then manifest—hence it is called 'establishing'; another version terms it 'raising up.' Fourth, skillfully realizing the true principle, and also skillfully adapting to the capacities of beings. Fifth, initiating preaching based on realization, and also distinguishing and analyzing according to capacities. Sixth, knowing how the Buddha consecrates the crowns of bodhisattvas who have attained stages with the water of wisdom, and so forth. Seventh, knowing by what means the Buddha's true Dharma is to be maintained so as to be capable of receiving and upholding it. Eighth, knowing the Buddha's ten fearlessnesses, answering difficulties without timidity, and so forth. Ninth, knowing the Buddha's dwelling in the world without defilement, as well as his non-attached eloquence and so forth. Tenth, knowing the standards for praising the Buddha, and also knowing the real virtues of the Buddha worthy of praise. In the explanation, this is in order to attain the forty unobstructed knowledges of the ninth bhūmi. In the tenth abode, within its own stage there are two: first, ten [aspects] revealing the wisdom attained; second, ten praising its superior virtues. In the former, the first five clarify the unobstructed wisdom regarding worlds: 1. turning according to thought; 2. shining with radiant light to awaken; 3. sustaining through vows and the like; 4. sovereignly and universally entering; 5. adorning wherever one reaches. The next three are the wisdom knowing the mental activities of sentient beings: 1. knowing the mind; 2. knowing the realms in which the mind moves; 3. knowing the ocean of faculties. The last two are the wisdom of bestowing the Dharma: 1. providing the Dharma in accordance with faculties; 2. causing the destruction of defilements and the accomplishment of virtues, hence called 'taming.' Alternatively, the first indicates the intention, and the latter explains the fulfillment, meaning: how are they crossed over? Because they are tamed through the three trainings. Second, in discerning the ten superior virtues: the first four clarify that bodily karma is unknowable, which is the meaning of sovereignty over karma; the latter six show that mental wisdom is unknowable, which is the meaning of sovereignty over wisdom. In the former: 1. bodily form is subtle and wonderful; 2. initiating superior karma based on the body; 3. transformative manifestations are wondrous; 4. marvelous and unobstructed. Another explanation has: 1. bodily essence; 2. function; 3. essence of supernatural faculties; 4. function. That they are all unknowable is because phenomena are identical with principle and thus manifest phenomena, and also because function is pervasive, manifest, and secret. In the latter six: the first three are wisdom fathoming the three periods of time, namely the wonderful wisdom of the three masteries, knowing all times; fourth, the wisdom of adorning and purifying lands, namely the wisdom sovereign over the receptacle world, knowing all places; fifth, the wisdom sovereign over the world of sentient beings, because the mind that accumulates defiled and pure karma is sentient beings; sixth, the wisdom sovereign over the world of wisdom and correct awakening. Another explanation: mind is samādhi, and what follows is wisdom (prajñā). Yet another explanation: the objective realm of the mind is conventional truth, because it is accumulated and initiated, which is the fundamental wisdom of the preceding nine; the objective realm is the real, because it illuminates the principle, which ultimately concludes by returning to the real. Because this real and conventional are unobstructed, mutually illuminating, and deeply discerning, they are all unknowable. Below, it determines the stage, asking: could it be that bodhisattvas of the same stage and the Buddhas also do not know it? Here it is explained as in the text. In the latter ten on superior progress, one studies the Buddha's all-knowledge (sarvajñatā) and knowledge of all modes (sarvākārajñatā); that is, at this stage one fulfills consecration and becomes a Buddha, because it fully subsumes all stages. As is known below from the passage in the 'Entry into the Dharmadhātu Chapter' where the Buddha preaches the Dharma on the crown of the bhikṣu Sāgaradhvaja. 1. According to the verses below, universally learning the wisdom of all Buddhas of the three times; 2. learning the wisdom of the Buddha's teaching; 3. wisdom of the Dharma of principle; 4. unobstructed wisdom in the multiple gates of principle and phenomena; 5. wisdom whose great function is universally pervasive; 6. wisdom that awakens and illuminates in facing conditions; 7. wisdom of the support of worlds; 8. wisdom that downwards fathoms the realm of beings; 9. wisdom that upwards reaches the Buddha-fruit; 10. wisdom of the multiple gates of the virtues of the fruit. Here consecration has the meaning of receiving office; its identity and difference with the Cloud of Dharma and so forth are discussed elsewhere.