華嚴經探玄記 17.22

17.22

Next, the second [part], from the "ten kinds of pāramitās" onward, has sixty phrases, which generally explain the practices of internal virtues accomplished in the remaining abidings. Therein, the first ten directly explain the practices performed in the various abidings; therein, the ten pāramitās are all explained in terms of the profound and superior. Therefore, in generosity, it does not say abandoning wealth and so forth, but rather abandoning all existents. Purifying the Buddha's precepts, being endowed with the Buddha's patience, and so forth, should be understood accordingly. The sixth, prajñā, refers to fundamental wisdom; hence it takes suchness as its object. The latter four mostly belong to subsequent wisdom. The seventh should be called upāya, but because it can deeply enter the Buddha's powers, it is given the name "knowledge." The tenth should be called knowledge, but because it can receive and encompass all Buddha-dharmas, it is named after its objective realm. The rest are all as explained previously in the section on the ten practices. Second, the "ten compliant awakenings and knowings": because the preceding practices are accomplished, one is able to understand without inversion that which is known; hence they are called "compliant awakenings and knowings." Therein: 1. Knowing the defiled and pure distinctions of the environment through multiple approaches; 2. Knowing that the primary retributions of sentient beings of different classes are inconceivable; 3. Knowing that phenomena of dependent origination are neither one nor different, without abiding; 4. Knowing that the dharmadhātu of true suchness is equal and free from marks; 5. Knowing that unconditioned space is boundless; 6, 7, 8. Knowing the worlds of the three boundaries of time, and also knowing that all are entirely past, entirely present, and entirely future; 9. Knowing that the Buddhas are endowed with myriad practices in a single thought-moment; 10. Knowing that the Buddhas share a single practice that pervades the three boundaries of time. Third, the "ten definitive knowledges": because of the preceding compliant, non-inverted awakening and knowing, one is able to attain the accomplishment of these definitive knowledges. Therein, the first two know phenomena clearly: 1. Knowing them in a single thought-moment demonstrates the swiftness of the ability to know; 2. Knowing through unobstructed knowledge demonstrates the ease and freedom of the ability to know—because there is no cognitive obstruction, it is called unobstructed. The next five know sentient beings: 1. Knowing the mind's wishes and desires; 2. Knowing faculties are identical with true nature, and also identical with roots of bodhi; 3. Knowing subtle latencies of afflictions; 4. Knowing the operation of the active afflictions; 5. Knowing the good and evil of those to be transformed. The last three know bodhisattvas and Buddhas, as may be understood (one category is missing; check other editions). Fourth, the "ten kinds of powers": because knowledge is already definitive and possesses many capacities, powers are explained. Therein, the first is general, and the remaining nine are specific. Among the specific, the first two understand other-dependent nature to be like an illusion or phantom; 3. Understanding perfected nature; 4. Understanding imagined nature to be empty and thus devoid of defilement; 5. Seeking the teachings of practice; 6. The power of revering and sustaining good friends, because the Dharma is obtained from them and the power of seeking is indestructible; 7. Because through the power of dedication, roots of goodness can reach the Buddha-fruition; 8. Because through the power of faith and understanding, one can avoid slandering the profound Buddha-Dharma; 9. The mind that seeks the great fruit is firm, strong, and non-regressive. Another explanation: the first five are powers of understanding, and the latter five are powers of practice. Fifth, the "ten kinds of equalities": since one has knowledge, power, and capacity, one can cultivate the true contemplation of equality regarding all affairs; hence they are explained next. Therein: 1. Sentiments cut off enemies and friends; 2. Ultimate and conventional are of one flavor; 3. Principle is equal in defilement and purity; 4. The single path is without duality; 5. Identically converging in one nature; 6. How could the qualities of fruition be distinct? 7. The cause is without divergent vows; 8. The ten pāramitās are equally complete; 9. Practice tallies with the source of principle; 10. The dharmakāyas are equally non-dual. Another explanation: the first five are equalities of practice: (1) equal compassion, (2) equal wisdom, (3) equal purity, (4) equal practice, (5) equal cultivation; the latter five are equalities of virtue: (1) equal fruition-virtue, (2) equal vows and practices, (3) equal six pāramitās, (4) equal causal practices, (5) equal dharmakāya. Sixth, the "ten kinds of upāya Buddha-dharma phrases": having previously realized principle equally, one should appropriately give rise to skillful means of subsequent [wisdom] to establish teachings; hence they are explained next. Therein, first, knowing that all phenomena are merely verbal designations—this refers to the imagined nature; 2. Seeming to exist like an illusion, 3. Perishing rapidly like lightning, 4. Lacking intrinsic nature and arising from conditions, 5. Conditioned action is fundamentally pure, 6. Asserted existence is merely nominal—these above refer to the other-dependent nature; 7. Unborn truth, 8. Markless truth, 9. Natureless nature truth—these above refer to the empty tathāgatagarbha; 10. The dharmadhātu endowed with virtues is the non-empty tathāgatagarbha. Because these ten meanings are revealed through phrases of the Buddha-Dharma, they are collectively given this name. The accomplishment of internal virtues is concluded above.