華嚴經探玄記 17.28

17.28

Next, the third [section], below "ten kinds of sportive supernatural faculties," comprises seventy gates, which explain the full completion of practical virtues. Therein, the first twenty gates explain the preeminence of practical virtues, and the latter fifty gates explain the perfection of practical virtues. In the former, the first ten explain that when dwelling in aspiration and practice is accomplished, one roams and delights at will; hence it is so stated. Therein, the first two juxtapose defiled direct retribution with pure dependent retribution to explain their mutual functioning. Here there are four kinds of mastery: 1. Mutual functioning of dependent and direct; 2. Mutual functioning of defiled and pure; 3. Mutual functioning of defiled direct and pure dependent; 4. Aside from these mutual functionings being already extremely rare, they do not destroy or conflate one another; hence it is ultimate mastery, named sportive supernatural faculties. Below, the same applies throughout. The next two juxtapose the Buddha's body with the two vehicles to explain mutual functioning. Question: The Buddha is a person of fruition, while the bodhisattva is a person of the cause; why can a person of the cause cause the Buddha's body to act as the two vehicles? Answer: This is a bodhisattva in the position of Samantabhadra, who is equal to the Buddha. Another explanation: it is the Buddha condescending to allow them to do so. The next two are the mutual functioning of the causal stage and the fruition stage. The next two are the mutual functioning of saṃsāra and nirvāṇa. Not clinging to nirvāṇa means that saṃsāra does not taint nirvāṇa; also, not being finalized in remainderlessness explains that saṃsāra is not extinguished. Here it is exclusively the pure nirvāṇa through upāya at the stage of fruition; it is not the naturally pure nirvāṇa, as the mutual functioning between naturally pure nirvāṇa and saṃsāra would not be considered extraordinary. The latter two explain the mutual functioning of samādhi and application. The second, the ten superior practices: because roaming and walking are mastered, whatever is performed is refined and subtle; hence they are called superior practices. Therein, the first three are practices of gathering sentient beings: the first two adapt Dharma to the capacities, while the latter one gathers capacities to accord with the Dharma; the next three are practices of knowing dharmas: 1. Mutual emergence of cause and fruit; 2. Mutual emergence of conditioned and unconditioned; 3. Mutual emergence of saṃsāra and nirvāṇa; the latter four are practices of the three karmas: 1. Vocal karma; the next two are bodily karma; the latter one is mental karma, which can be understood. In the second [group], the fifty gates below "there are ten powers," which explain the perfection of practical virtues: first, the ten powers are called "powers" precisely because the preeminence of virtue and the functioning of wisdom are competent. All have titles and explanations. Therein, the first seven are causal powers of one's own domain: 1. Not being defiled by the three realms; 2. Not destroying the four faiths; 3. Skillful cultivation—the above three are practices for oneself; 4. Knowing the minds of beings; 5. Fulfilling the wishes of beings; 6. Constantly transforming; 7. Manifesting the vehicles—the above four are practices benefiting others; the latter three are fruition powers of superior advancement: 1. Manifesting the Buddha's body; 2. Realizing bodhi; 3. Turning the dharmacakra. Second, the ten fearlessnesses are so called precisely because the power of wisdom is effective and mighty, with nothing feared outwardly. Therein, the first two fully retain text and meaning, fearing nothing in answering difficulties; 3. Thoroughly comprehending the two emptinesses, not fearing erroneous thoughts; 4. Fearlessness regarding absence of defects in deportment; 5. Fearlessness regarding absence of errors in the three karmas; 6. Not fearing māras and the like; 7. Fearlessness regarding never being unable to hear and retain; 8. Compassionate vows, not fearing saṃsāra or nirvāṇa; 9. Manifesting identity with the two vehicles without fearing the two vehicles; 10. Not fearing being unable to manifest in response to the receptivity of capacities. Third, the ten unique dharmas are called unique precisely because the power of wisdom is heroic and fierce, beyond the purview of ordinary people and the lesser [vehicle]. Another explanation: since all say "not awakened through another," it is known that the practice arises from one's own mind and is not shared with others; hence they are named unique: 1. One's own practice; 2. Practice of transforming others; 3. Practice of dedication; 4. Practice of skillful means, which contains three: first, skillfully departing from the two vehicles; second, from "in saṃsāra" downward, skillfully according with the worldly; third, from "in the world" downward, skillfully exhausting the other shore; 5. Practice of wisdom, which contains three: first, generally raising samādhi and prajñā; second, from "constantly in nirvāṇa" downward, specifically distinguishing the ten gates of masterly wisdom; third, from "a bodhisattva accomplished" downward, generally concluding and praising preeminence; 6. Practice of the three karmas following wisdom; 7. Practice of taking on others' suffering out of compassion; 8. Practice of receiving others' offerings out of benevolence; 9. Practice of purifying oneself and purifying others; 10. Practice of constant cultivation upon completion of the stages. Fourth, the ten kinds of karma: precisely because inner virtue is unique, making what is done certain; hence they are called karma. Therein, the first one concerns place; the next three concern persons; the next one concerns time; the next two concern functions: first, bodily practice; second, bodily radiance; the latter three concern protection and retention: first, protecting the Dharma; second, preaching the Dharma; third, sustaining vows. These are mostly named with respect to objects and affairs, each having a title and explanation that can be understood. Fifth, the ten bodies: because the causal karma is already complete, the bodily fruition appears before one; these are also the ten bodies obtained upon completing the stage of dedication. The first two concern essence: because they do not come into the destinies, and subsequently within the destinies there is also nowhere to depart; hence it is so stated; the next five concern function: 1. According with the worldly; 2. Not losing truth, which is also the truth known by the world; 3. Functions exhausting the future; 4 and 5. Precisely because of being unchanging while following conditions, they attain firmness and immobility; the latter three concern marks: 1. Marks of merit; 2. Marks of principle; 3. Marks of fruition. These ten bodies share similarities and differences with the ten bodies within the ninth practice of the previous "Chapter on the Ten Practices," and their mutual subsumption can be understood. The above concludes the three hundred [phrases] answering the behavioral characteristics in the ten dedications. These preceding ten karmas and ten bodies have mostly been subsumed by masters of old into the subsequent ten bhūmis; however, in the six rounds of questions and answers in the separate translation of the *Du shi jing*, these are at the end of the fourth [round], so following that sūtra, the division here classifies this text as subsumed under dedication. Next, the fifth major section, from "ten kinds of bodily karma" downward, contains five hundred phrases answering the previous fifty questions regarding the behavioral characteristics in the ten bhūmi stages. Therein, it is divided into four: first, one hundred and twenty gates explain the preeminent practices of the three karmas in the ten bhūmis, attributed to the first bhūmi; second, from "ten kinds of upāya" downward, ninety gates explain the practices of cultivating and leaving obscurations, attributed to the second and third bhūmis; third, from "ten kinds of departing from birth" downward, ninety gates explain the practices of fully matured cultivation, attributed to the stage above the fourth bhūmi; fourth, from "ten kinds of feet" downward, two hundred gates explain the practices of perfected retribution marks, attributed to the stage above the eighth bhūmi.