華嚴經探玄記 4.10

4.10

Second, from "well-awakened wisdom" onward explains the excellence of the world of enlightened wisdom. In it there are ten phrases, identical in text to the first ten phrases among the twenty-one supreme virtues of the saṃbhogakāya in the Mahāyānasaṃgraha, which are completely present in all twenty-one phrases at the beginning of the seventh assembly below. Now, relying on the Mahāyānasaṃgraha and the Buddhabhūmi-vyākhyāna, these ten phrases are explained. The first is general, and the remaining nine are specific. In the general [phrase], "well-awakened wisdom" is called "samyaksaṃbodhi" in that [treatise]; that is, possessing the subsequent nine virtues is called "well-awakened"; conforming to principle and departing from error is called "correct" (samyak) and "good"; illuminating and investigating is called "awakened" and "wisdom". Among the specific [phrases]: first, "without dual thoughts" is the virtue of being consistently unobstructed, meaning departing from the two obscurations and being different from ordinary beings and the Hinayāna. Furthermore, with respect to distant times, places, and other objects, there is no dual manifestation of knowing and not knowing; therefore, due to having no dual thoughts, it is called "well-awakened wisdom". Second, "thoroughly comprehending the dharmatā" is called in the treatise "entering into signless dharmas"; this is the virtue of being able to enter non-duality, also called the virtue of upāya for taming and transforming: namely, being able oneself to enter pure tathatā free from the characteristics of existence and non-existence, and also causing others to enter it. Third, "dwelling in that wherein Buddhas dwell" is the virtue of contemplating those to be tamed and transformed, meaning dwelling in great compassion and constantly contemplating the world; moreover, it is the virtue of spontaneous, effortless benefiting of sentient beings without rest; furthermore, it is securely dwelling in the holy, divine, and brahma abidings. Fourth, "equal to the Tathāgatas" means obtaining the virtue of activities similar to all Buddhas: within the dharmakāya, the basis, intention, and activities are without difference—that is, the three dharmas of principle, wisdom, and benefiting beings are without difference. Fifth, "reaching the unobstructed destiny" is the virtue of forever severing what is to be countered, meaning cultivating the path that counteracts the two obscurations to accomplishment and direct presence, having arrived at the destiny that is the basis for liberation from all obscurations. Sixth, "possessing non-retrogressing dharmas" is the virtue of subduing non-Buddhists, meaning that having realized and taught the Dharma, they cannot overturn it, subduing them and displaying one's own correct path and Dharma. Seventh, "unbroken realm" is the virtue of subduing the enmity of māras, meaning that adverse and favorable middle realms cannot obstruct the mind; although in the world, one is not defiled by the eight dharmas; because worldly realms disturb the mind and obstruct goodness, they are called māras, and this subdues them. Eighth, "dwelling in the inconceivable" is the virtue of establishing the teaching, meaning that the supreme teaching preached transcends all realms of discursive thought. Ninth, "equally comprehending the three times" is the virtue of prophesying the three times, meaning that prophesying past and future are both like the present, clearly without difference; hence it is called "equally comprehending". Possessing these nine specific [virtues] completes the first, general phrase. Sameness, difference, formation, and destruction can be seen by considering them accordingly.