大方廣佛華嚴經疏 34.14

34.14

第十成正覺願，願與一切眾生同時得無上菩提，恒作佛事故。文四同前。而論總顯願相云「第十大願起大乘行者，是果乘故。雖得佛道，不捨菩薩利益，名起大行故。」就行相中分為二別：初成菩提體，願自運已圓；後「不離」下菩提作業，即運他不息。今初。菩提亦是總相，一切世界即得菩提處，謂遍於十方同類異類一切諸剎。真則稱性，應則隨機，故無不在。後菩提作業中有七種業：一從不離至入涅槃是示正覺業，一切毛端是成佛處。上來平漫遍於十方云一切世界，今明遍法界中一一毛端極小量處皆於其中八相成道，以彼皆有可化眾生故。故〈離世間品〉云「於一毛端量處有多眾生，況於法界。」然復不離一毛端處，而於一切毛端處示現，則不動而遍，一多自在。二「得佛境界」下說實諦業，謂說四真諦令悟實故。初明能說，謂智慧力。力兼二義，謂神通力。論經具之。此二力用唯是佛境。後顯力用，以神通力念念成佛，以智慧力隨樂為說令得寂滅，是說之益。謂能斷集修道，則得苦滅，證於滅理。論釋成佛，云除諸難處彼彼勝處生者，以佛生處必非五難處，亦無佛前後難，故云除諸難處。三「以一三菩提」下證教化業，以一極無二之菩提，契差別之性淨涅槃，則不復更滅。說此證法令物生信，名教化業。四「以一音」下種種說法業，一音稱機故。五「示入」下不斷佛種業，涅槃常住動寂無二，雙林應盡增物戀情，故云示入。既非永滅，常作佛事，故佛種不斷。此亦得果不捨因也。六「示大智」下明法輪復住業，大智慧地唯一事實，即是佛智能生萬物。終歸於此，故名為地。示物同歸，而智慧門隨機萬差，名安立一切。前即涅槃能建大事，此即於一佛乘分別說三，對實施權故名復住。七「以法智」下自在業，於中初顯自在所依，所謂三通。法智通者，觀一切法無性相故。神足通者，自身現生，住滅修短隨心自在故。幻通者，轉變外事無不隨意故。此後二通但內外為異。由法智通見理捨相，故不住世間；由後二通有自在事用，故不住涅槃，成無住道。又依《智論》說有四通，前三同前，四以聖自在種種變化通，謂十八變三輪化等。取此則自在下當第四通。上來別顯十願竟。

Tenth is the vow to realize sambodhi: wishing to attain unexcelled bodhi at the same time as all sentient beings and constantly perform the Buddha's work. The four text sections are the same as before. Yet the treatise generally reveals the aspect of the vow, saying: "The tenth great vow gives rise to the practice of the Mahāyāna, because it is the vehicle of fruition. Although one attains the Buddha-way, one does not abandon benefiting bodhisattvas; this is called giving rise to great practice." Within the active aspects, it is divided into two: First, realizing the essence of bodhi, the vow of one's own transport being already perfected; second, from "Not departing..." onward, the activities of bodhi, which is transporting others unceasingly. Now, the first: Bodhi is also the general aspect, and all worlds are the places where bodhi is attained, meaning pervading all realms of the ten directions, both of similar and different types. The true [body] accords with the nature, while the response [body] accords with capacities, so there is nowhere it is not present. Second, within the activities of bodhi, there are seven kinds of activities: 1. From not departing down to entering nirvāṇa is the activity of manifesting sambodhi, where every tip of a hair is a place of realizing buddhahood. Previously it spoke generally of pervading the ten directions as "all worlds"; now it clarifies that within each and every extremely minute place of the tip of a hair throughout the dharmadhātu, one accomplishes the path through the eight aspects in all of them, because they all contain sentient beings who can be transformed. Hence "Chapter on Departing from the World" states: "In a place the size of a single tip of a hair there are many sentient beings, how much more so in the dharmadhātu!" Yet without departing from the place of a single hair-tip, one manifests in all hair-tips; thus without moving, one pervades, unimpeded in unity and multiplicity. 2. From "Attaining the realm of the Buddha..." onward is the activity of expounding the real truth, meaning expounding the four noble truths to lead them to awaken to reality. First it clarifies the capacity to expound, which refers to the power of wisdom. "Power" combines two meanings, referring [also] to the power of supernormal faculties. The sūtra of the treatise has both. These two powers and functions are exclusively the realm of the Buddha. Next it reveals their functions: through the power of supernormal faculties, one realizes buddhahood from thought-moment to thought-moment; through the power of wisdom, one expounds in accordance with what they take pleasure in to lead them to attain cessation—this is the benefit of the exposition. That is, being able to sever the origin and cultivate the path, one then attains the cessation of suffering and realizes the principle of cessation. The treatise explains realizing buddhahood by saying "excluding difficult states and being born in various superior places," because the place where a buddha is born is definitely not one of the five difficult states, nor is it the difficulty of being born before or after a buddha, hence it says "excluding difficult states." 3. From "With one sambodhi..." onward is the activity of realization and teaching, for through the one supreme bodhi that has no second, one tallies with the inherently pure nirvāṇa that is without distinction, and thus never again enters cessation. Expounding this Dharma of realization to cause beings to generate faith is called the activity of teaching. 4. From "With a single voice..." onward is the activity of expounding the Dharma in various ways, because a single voice accords with capacities. 5. From "Manifesting entering..." onward is the activity of not severing the lineage of the Buddha. Nirvāṇa is eternal, with movement and quiescence non-dual; the response under the twin trees coming to an end increases the yearning of beings, hence it says "manifesting entering." Since it is not eternal cessation and one constantly performs the Buddha's work, the lineage of the Buddha is not severed. This is also attaining the fruition without abandoning the cause. 6. From "Manifesting great wisdom..." onward clarifies the activity of the wheel of the Dharma abiding anew: the ground of great wisdom is solely the one real truth, which is the Buddha-wisdom capable of generating the myriad things. Ultimately everything returns to this, hence it is called a "ground." It manifests that beings return to the same [truth], yet the gates of wisdom have myriad variations according to capacities, which is called "establishing all." The former was nirvāṇa being able to establish great deeds; this is differentiating and explaining the three within the one Buddha-vehicle, deploying the provisional relative to the real, hence called "abiding anew." 7. From "With the knowledge of phenomena..." onward is the activity of sovereignty, in which it first reveals what sovereignty relies upon, namely the three supernormal knowledges. The supernormal knowledge of the wisdom of phenomena is contemplating all phenomena as devoid of self-nature and marks. The supernormal knowledge of psychic power is manifesting birth, abiding, and cessation in one's own body, long or short, sovereignly according with one's mind. The supernormal knowledge of illusory transformation is transforming external phenomena, with none failing to follow one's intention. These latter two supernormal knowledges differ only as internal and external. Due to the supernormal knowledge of the wisdom of phenomena, seeing the principle and relinquishing marks, one does not abide in the worldly; due to the latter two supernormal knowledges, possessing sovereign phenomenal functions, one does not abide in nirvāṇa, thus accomplishing the non-abiding path. Furthermore, relying on the Upadeśa, there are four supernormal knowledges; the first three are the same as above, and the fourth is the supernormal knowledge of noble sovereign manifold transformations, meaning the eighteen transformations, the transformations of the three wheels, and so forth. If adopting this, then the text below "sovereignty" corresponds to the fourth supernormal knowledge. The above specifically reveals the ten vows, concluded.