大方廣佛華嚴經疏 18.15

18.15

第十灌頂住。文亦分二：先徵、後釋。釋中亦二：先自分、後勝進。前中二：初有十句所成德用；後有十句讚勝難測，以位終故加此一段。前中，前五了世界無礙智；後五成就眾生無礙智，以智度滿故，多同大盡分智成就說。後十讚勝及後勝進皆是神通，有上無上分中義。今讚勝中，前四即業自在不可知，一身、二身用、三十通、四通用。後六心智自在不可知，初三即三達圓明智、四知器世間自在智、五定心所現之境、六大智所知之境，並深廣故，下位不知。後勝進中三：初標，即學佛一切智、一切種智，以當位滿灌頂成佛，以攝諸位皆此中具故。如〈法界品〉海幢處說，玄中廣明。二徵列中，一學佛三達智，此是總句；二佛法智者，覺法自性，善出現儀；三事理無礙；四事法橫廣；五大用周遍；六身智光照；七神力持令不壞，法力持令進善；八窮盡所化；九知化法；十了化主。三徵釋，成十勝智。復更學者，為欲成佛種智位故。然上所釋，大依〈十地〉。

Tenth is the Abode of Abhiṣeka. The text is also divided into two: first the question, then the explanation. In the explanation there are also two parts: first its own stage, then superior advancement. In the former there are two: first, ten clauses on the accomplished virtues and functions; second, ten clauses praising superiority as difficult to measure; because it is the conclusion of the stages, this section is added. In the former part, the first five are the unobstructed wisdom understanding worlds; the latter five are the unobstructed wisdom perfecting sentient beings; because the pāramitā of wisdom is fulfilled, they are mostly spoken of as identical to the accomplishment of the wisdom of the great final portion. The latter ten praising superiority and the subsequent superior advancement are both spiritual superknowledges, having the meaning of the unsurpassed within the surpassed. Now in praising superiority: the first four are mastery over karma being unknowable: 1. body, 2. bodily function, 3. ten superknowledges, 4. functional application of the superknowledges. The latter six are mastery over mind and wisdom being unknowable: the first three are the perfectly luminous wisdom of the three penetrations; the fourth is the wisdom mastering knowledge of the container world; the fifth is the realm manifested by the concentrated mind; the sixth is the realm known by great wisdom; because all are deep and vast, the lower stages do not know them. In the subsequent superior advancement there are three parts: first, the statement of theme, namely learning the Buddha's sarvajñā (all-knowledge) and sarvākārajñatā (knowledge of all aspects); since upon the fulfillment of this stage abhiṣeka accomplishes Buddhahood, all stages are subsumed and complete within this. As explained at the station of Sāgaradhvaja in 'The Chapter on the Dharmadhātu', this is extensively clarified in the Xuan. Second, in questioning and enumerating: 1. Learning the Buddha's wisdom of the three penetrations—this is the summary clause; 2. The wisdom of the Buddha-Dharma: awakening to the self-nature of phenomena, skillfully manifesting comportment; 3. Non-obstruction between phenomena and noumenon; 4. Horizontal vastness of phenomenal dharmas; 5. Great function being all-pervasive; 6. Radiance of body and wisdom; 7. Sustenance by spiritual power preventing destruction, and sustenance by Dharma power promoting progress in goodness; 8. Exhausting all to be transformed; 9. Knowing the Dharma of transformation; 10. Thoroughly understanding the master of transformation. Third, the question and explanation: accomplishing the ten superior wisdoms. That one studies further is because one wishes to accomplish the stage of the Buddha's knowledge of all aspects. However, the above explanation is largely based on 'The Ten Stages'.