大方廣佛華嚴經疏 42.16

42.16

大文第五自在分中分二：初牒前為因，修行三種世間自在行故，得十自在。此但約智通說。若依《攝論》，以六度為因，如下別明。二「得命」下顯自在果。命自在者，不可說不可說劫命住持故。心則無量阿僧祇三昧入智故。財謂一切世界無量莊嚴嚴飾住持示現故。上三以施為因，如次以一切時、一切處、一切物施故，業則如現生，後時業報住持示現故。生則一切世界生示現故。上二戒為因，戒調身語，成勝業故。復由戒淨，隨欲生故。願則隨心所欲。佛國土時，示成三菩提故，此則由進策勤無懈廢故。解則一切世界中佛滿示現故。論經名信解，《攝論》名勝解，皆一義耳。用忍為因，以修忍時隨眾生意故，得一切皆隨心轉，謂變地為金等。如意則一切佛國中如意作變事示現故。以定為因，智則如來力無畏不共法相好莊嚴，三菩提示現故。法則無中無邊法門，明示現故。上二同以般若為因，內照所知得智自在，應根宣說得法自在。於此十中，若智若通皆無壅滯，故云自在。論以此十治十怖畏：一死怖畏；二煩惱垢怖畏；三貧窮；四惡業；五惡道；六求不得；七謗法罪業；八追求時縛不活；九法自在，治云何云何疑；十智自在，治大眾威德。此二如論。次此十亦即初地五畏，細故漸開。此中，二四七即是惡名，惡名本故；三六屬不活；九屬第十故約因，此地方得約果，圓滿在佛，此約行布。下〈離世間〉、上〈賢首品〉皆有此十，而約普賢位通貫始終。

In the fifth major section, on the division of masteries, there are two parts: First, the preceding is cited as the cause: because of practicing the sovereign conduct of the three kinds of worlds, the ten masteries are attained. This is spoken generally merely in terms of wisdom. If based on the Mahāyānasaṃgraha, the six pāramitās are the cause, as explained separately below. Second, from 'attains lifespan' onward, the fruits of mastery are revealed. Mastery over lifespan means sustaining lifespan for ineffable, ineffable kalpas. [Mastery over] mind means the wisdom of entering into immeasurable asaṃkhyeya samādhis. [Mastery over] wealth means sustaining and manifesting the immeasurable adornments and embellishments of all worlds. The above three take giving (dāna) as their cause, through giving at all times, in all places, and with all things respectively. [Mastery over] karma means sustaining and manifesting karmic retributions as in the present birth and in future times. [Mastery over] birth means manifesting birth in all worlds. The above two take morality (śīla) as their cause, because morality regulates body and speech to achieve superior karma, and further, due to purity of morality, one is born according to one's desires. [Mastery over] aspiration means manifesting the realization of sambodhi at the time and in the Buddha-land desired according to one's wish; this is because diligence rouses exertion without laxity or abandonment. [Mastery over] understanding means manifesting the full presence of Buddhas in all worlds. The sūtra text of the treatise calls it faith and understanding (adhimukti), and the Mahāyānasaṃgraha calls it resolute understanding (adhimokṣa); both have the same meaning. It uses patience (kṣānti) as its cause, because when cultivating patience one accords with the minds of sentient beings, and thus attains everything turning according to one's mind, such as transforming earth into gold and the like. [Mastery over] psychic power means manifesting psychic transformations in all Buddha-lands at will. It takes meditation (dhyāna) as its cause. [Mastery over] wisdom means manifesting sambodhi through the Tathāgata's powers, fearlessnesses, unshared dharmas, marks, and adornments. [Mastery over] Dharma means clearly manifesting dharma-gates that are without center or boundary. The above two equally take prajñā as their cause: inwardly illuminating what is known, one attains mastery over wisdom; expounding in response to faculties, one attains mastery over Dharma. Within these ten, whether wisdom or supernormal faculties, all are without blockage; hence they are called masteries. The treatise uses these ten to counteract the ten fears: first, the fear of death; second, the fear of defilement; third, poverty; fourth, evil karma; fifth, evil destinies; sixth, not getting what one seeks; seventh, the sinful karma of slandering the Dharma; eighth, the bondage of non-livelihood when pursuing [gains]; ninth, mastery over Dharma counteracts doubts of 'how, how'; tenth, mastery over wisdom counteracts the majesty and virtue of the great assembly. These two are as in the treatise. Next, these ten are also the five fears of the first stage, which are gradually expanded because of their subtlety. Herein, the second, fourth, and seventh are bad reputation, because they are the root of bad reputation; the third and sixth belong to non-livelihood; the ninth belongs to the tenth. Thus, in terms of cause, only upon reaching this stage can it be discussed in terms of fruit; its perfection is in the Buddha—this is discussed in terms of the serial order of practice. The 'Chapter on Transcending the World' below and the 'Chapter of the Worthy Leader' above both have these ten, but are treated in terms of the station of Samantabhadra, pervading throughout from beginning to end.