華嚴經探玄記 6.99

6.99

自下第三行成德立者，謂此位滿，成就普賢法界圓明自在之德。於中有二：先成因滿足；後「摩訶薩住大悲」下明成果德備，以德滿菩薩具此因果二用故。前中三：先標二利、二釋顯成滿、三「此菩薩義身」下結德無盡。前中得自在智，標自行滿也。令眾生淨者，標利他圓也。二別釋中二：先顯前自在，亦二：一明身無不至，等空法界。無量無礙者，明一處現即一切處現故也。無依者，明身起無本，故得自在。二明身無不容，內含一切，謂三世間等悉身內現。由此法界之身，竪含三位、橫該九世，是故未來諸佛亦於中現。二「此菩薩」下顯前令眾生淨。於中三：先知化器；二「隨其」下現身說法，亦是化自身內之眾生；三於化不著，謂以諸幻法化夢眾生，是故雖化恒是無化。三結德無盡中二：先由前外化滿，顯量智無盡；二「入諸三昧」下由因行圓，顯理智無二。眾生依二者，舉凡顯聖。上來因德竟。同等覺位也。《智度論》第四十「復次十住菩薩與佛無有差別，如遍吉、文殊師利、觀世音等，具足佛十力功德等而不作佛，為廣度眾生故。」乃至云「是諸菩薩於餘菩薩為大，比於佛不能遍知，如月光雖大，於日即不現。」解云：彼約十地名十住，是第十地，同此第十行中業用也。第二同果德用中，初牒前起後，「得佛」下正顯所成。此同妙覺位。文中通成如來十種功德智：一得佛圓明十力智；二入帝網法界智；三成佛無礙解脫智，謂不思議解脫，如〈不思議品〉說有十種；四成人雄無畏智，謂吼其實德故也；五得轉大法輪智，謂法王宣法故；六成佛無礙智，顯無微細礙無明；七「絕生死」下成佛無垢智，顯無微細著無明，亦顯變易盡處也；八廣益眾生智；九興護正法智；十無功攝化智，謂能盡同古佛攝化方便。下結及嘆可知。上來正說竟。

From here below, the third [part], "practice being accomplished and virtues established," means that when this stage is fulfilled, one accomplishes the perfectly luminous, sovereign virtue of the Samantabhadra-dharmadhātu. Within this there are two: first, accomplishing the fulfillment of the cause; later, from "the mahāsattva abides in great compassion" onward, clarifying the complete possession of the fruit virtues, because a bodhisattva whose virtues are fulfilled possesses both these functions of cause and fruit. In the former there are three: first, setting out the two benefits; second, explaining to reveal fulfillment; third, from "this bodhisattva's meaning-body" onward, concluding with inexhaustible virtue. In the former, attaining sovereign wisdom sets out the fulfillment of one's own practice. Causing sentient beings to be purified sets out the perfection of benefiting others. In the second, the specific explanation, there are two: First, revealing the aforementioned sovereignty, which also has two: 1. clarifying that the body reaches everywhere, equal to the space-dharmadhātu. "Immeasurable and unhindered" clarifies that manifesting in one place means manifesting in all places. "Without reliance" clarifies that the arising of the body is without basis, and therefore attains sovereignty. 2. Clarifying that the body accommodates everything and inwardly contains all, meaning that the three worlds and so on all manifest within the body. Because this dharmadhātu body vertically contains the three stages and horizontally encompasses the nine times, future Buddhas also manifest within it. Second, from "this bodhisattva" onward, revealing the aforementioned causing sentient beings to be purified. Within this there are three: first, knowing the vessels of transformation; second, from "according with their" onward, manifesting bodies and expounding the Dharma, which is also transforming the sentient beings within one's own body; third, non-attachment to transformation, meaning transforming dreamlike sentient beings with illusion-like dharmas, so that although transforming, there is ever no transformation. In the third, concluding with inexhaustible virtue, there are two: first, due to the fulfillment of outward transformation previously, revealing inexhaustible quantitative wisdom; second, from "entering into samādhis" onward, due to the perfection of causal practice, revealing that the wisdom of principle is non-dual. Sentient beings relying on two adduces the ordinary to reveal the noble. This concludes the causal virtues above. It corresponds to the stage of equal awakening. Fascicle 40 of the Dà zhìdù lùn says: "Furthermore, the bodhisattvas of the ten abodes have no difference from Buddhas. Like Samantabhadra, Mañjuśrī, Avalokiteśvara, and so on, they fully possess the Buddha's ten powers, merits, and so on, but do not become Buddhas for the sake of broadly delivering sentient beings." And up to where it says: "These bodhisattvas are great compared to other bodhisattvas, but compared to Buddhas they cannot know universally; just as the moonlight, though great, does not appear before the sun." It is explained: that text calls the ten bhūmis the "ten abodes"; this is the tenth bhūmi, corresponding to the karmic function in this tenth practice. In the second, the function of the fruit virtues, the text first recapitulates the preceding to introduce what follows; from "attains the Buddha's" onward, it directly reveals what is accomplished. This corresponds to the stage of wondrous awakening. In the text, it generally accomplishes the ten kinds of merit and wisdom of the Tathāgata: 1. attaining the wisdom of the Buddha's perfectly luminous ten powers; 2. the wisdom of entering the Indra's net dharmadhātu; 3. the wisdom of accomplishing the Buddha's unhindered liberation, which means the inconceivable liberation, of which there are ten kinds as expounded in the "Inconceivable Chapter"; 4. the wisdom of becoming a hero among humans without fear, meaning roaring with real virtue; 5. the wisdom of turning the great wheel of the Dharma, meaning the Dharma King proclaiming the Dharma; 6. accomplishing the Buddha's unhindered wisdom, revealing the absence of subtle obstructing ignorance; 7. from "severing saṃsāra" onward, accomplishing the Buddha's undefiled wisdom, revealing the absence of subtle clinging ignorance, and also revealing the end point of transformational [birth and death]; 8. the wisdom of broadly benefiting sentient beings; 9. the wisdom of raising and protecting the true Dharma; 10. the wisdom of gathering and transforming without effort, meaning being able to fully equate with the ancient Buddhas' upāyas of gathering and transforming. The conclusion and praise below can be known. This concludes the main exposition above.