大方廣佛華嚴經疏 52.15

52.15

第十「智慧觀察」下九門，明真實位中行。即分為九：一觀察智、二說法智、三離障智、四審決智、五照徹智、六無等智、七無劣智、八高出智、九深廣智。今初，亦由不捨深大，故能觀察。前問但言觀察者，脫智慧言，十句準思。二說法智，由能內觀，故能外說。十中初二說俗，後八說真：一無二可諍、二體德兼廣、三相深遠、四體堅利、五如如不動、六體絕百非、七在纏不染、八體相一味。第三、十種清淨，即離障智。此離智障，晉名無垢故。雖同清淨，所淨不同。十中與七淨有開合不同，在文易了。七淨，如五地初辨。第四、十種印者，即審決智，以清淨智決定印可一切法故，故晉本中名為智印。後所結益，亦是智印，亦猶三法印等。十中，一於安受苦境忍智不動、二他不饒益忍行決定、三於佛法深信忍決定即諦察法忍、四決定成佛度生、五決定知佛智無邊、六決欲佛果不退、七決不顧身命以親人法、八決度已入大乘者、九決平等度、十決同佛體因圓果滿。第五、智光照，即照徹智，由印定故照徹無礙，十句易知。第六、無等住，即無等智，由前照徹故不偏住著，雙住事理，名無與等故。列十中皆權實雙行，或即寂之用、即用之寂等，並顯可知（已下入第五十五經）。第七、無下劣心，即無劣智。上既望下無等，今望上無劣。於十勝事皆決作故，名無下劣，所以晉經名無怯弱。十句五對：一降魔制外對、二喜他自滿對、三積福成智對、四下化上成對，上四單辨；五悲智究竟對，即是雙行。於中，九是即智之悲而悲智雙行，雖悲而不求果報。十是即悲之智而權實雙行，於中四：一列所知；二「如是」下辨能知，謂知苦覺妄、見理證滅、修道斷集；三「然於」下拂彼知相，能知無分別故無功德，所知無種種故無境界；四「非有」下會歸中道，廣辨雙行。於中，初二句總辨中道；次「以不二」下境智對，明皆以實智知權，顯雙行無礙。於中，異約竪，論變異；差別約橫，辨不同。後「以究竟法界」下即體起用以辨雙行。第八，如山增上心，辨高出智。由無下劣故，萬行逈出，難仰其高。於勝決作，故直趣菩提，不可傾動。十中，一勤修能證智；二常觀所證理；三內修無漏；四外近善人為名利為異求，從他聞言已解為盜法，《觀佛三昧經》說此人墮地獄如箭射頃，後學誡之；五大忍度生弘誓更增者，若薪熾於火；六決超魔境，由成勝德而不著，唯法樂以自資，則魔境皆為佛境；七勤勇修行，《攝論》云「愚修雖少時，怠心疑己久；佛於無量劫，勤勇謂須臾。」八不捨惡人；九孤標等佛；十權實雙行。文中四：一正辨雙行。二「何以」下徵釋。徵有二意：一云修須稱理，理既無得，願何不捨？既不捨願，何用觀無？進退有妨。二釋，亦二意：一云若有所得不得菩提，以無得故出生菩提。故雖不捨願，須觀無得。二云無得之法非在得外，要求一切法方盡無得之源，故欲證無得，須不捨菩提之願。三「是故」已下結成雙行。四「不作是」下顯其離過，為不怖空而不求故。第九、如海智，即深廣智。非但求升聳峻，抑亦智體包含故。十中，前四即四無量界，後六並佛界。無量開出，謂五入三世佛善根、六七八入三世佛界、九供多佛、十求多法，並顯可知。由此因海，得入果海。上來十行位竟。

Tenth, the nine gates beginning with "wisdom contemplation" explain the practice within the station of truth. These are divided into nine: 1. wisdom of contemplation, 2. wisdom of expounding the Dharma, 3. wisdom of leaving hindrances behind, 4. wisdom of careful determination, 5. wisdom of penetrating illumination, 6. wisdom without equal, 7. wisdom without inferiority, 8. wisdom towering aloft, 9. wisdom deep and vast. First: it is also due to not relinquishing the profound and great that one can contemplate. The previous question merely said "contemplation", omitting the word "wisdom"; the ten clauses should be reflected upon accordingly. Second, the wisdom of expounding the Dharma: because one can contemplate inwardly, one can expound outwardly. Among the ten, the first two expound the conventional, and the latter eight expound the real: 1. there is no duality to dispute; 2. essence and virtue are both vast; 3. marks are profound and far-reaching; 4. essence is firm and sharp; 5. tathatā-like and unmoving; 6. essence transcends the hundred negations; 7. unsoiled while in entanglements; 8. essence and marks are of one flavor. Third, the ten kinds of purities are the wisdom of leaving hindrances behind. This means leaving behind intellectual hindrances, which the Jin translation named stainless. Although all are purity, what is purified is different. Among the ten, there are differences in expanding and combining compared to the seven purities, which is easily understood in the text. The seven purities are distinguished as at the beginning of the fifth stage. Fourth, the ten kinds of seals are the wisdom of careful determination; because one definitely confirms all dharmas with pure wisdom, they are named seals of wisdom in the Jin version. The benefit concluded subsequently is also a seal of wisdom, like the three Dharma seals. Among the ten: 1. unmoved in the intellectual patience toward situations of enduring suffering; 2. definitive in the practice of patience regarding others' disservice; 3. definitive in the patience of deep faith in the Buddha's teachings, which is the patience of closely examining dharmas; 4. definitive in attaining buddhahood and delivering sentient beings; 5. definitive in knowing that the Buddha's wisdom is boundless; 6. definitely desiring the unretrogressing fruit of buddhahood; 7. definitely disregarding body and life to be intimate with persons and the Dharma; 8. definitely delivering those who have already entered the Mahāyāna; 9. definitely delivering equanimously; 10. definitely sharing the Buddha's essence, with causes perfected and fruits fulfilled. Fifth, the illumination of wisdom's light is the wisdom of penetrating illumination; because of definitive confirmation, illumination penetrates without obstruction; the ten clauses are easy to understand. Sixth, abiding without equal is the wisdom without equal; because of the previous penetrating illumination, one does not dwell or attach one-sidedly, but abides in both phenomena and noumenon, hence called having no equal. The ten listed are all dual practices of the provisional and real, or the function of quiescence, the quiescence of function, and so on; all are clearly understandable. (From here below enters the fifty-fifth fascicle). Seventh, the mind without inferiority is the wisdom without inferiority. Above, looking downward, it is without equal; now, looking upward, it is without inferiority. Because one is resolved to perform all ten superior deeds, it is called without inferiority; hence the Jin sūtra calls it without faintheartedness. The ten clauses form five pairs: 1. the pair of subduing Māra and restraining non-Buddhists; 2. the pair of rejoicing in others and self-fulfillment; 3. the pair of accumulating merit and perfecting wisdom; 4. the pair of transforming those below and accomplishing above—the above four are treated individually; 5. the pair of ultimate compassion and wisdom, which is dual practice. Within this, the ninth is compassion that is identical with wisdom, practicing both compassion and wisdom together: although compassionate, one does not seek rewards. The tenth is wisdom that is identical with compassion, practicing both the provisional and real together. In this there are four: 1. listing what is known; 2. below "such", explaining what knows: knowing suffering and awakening to delusion, seeing noumenon and realizing cessation, cultivating the path and severing accumulation; 3. below "yet regarding", brushing away those marks of knowing: because what knows is without discrimination, there is no merit; because what is known is without variety, there are no objective realms; 4. below "neither existing", converging back into the middle way, extensively explaining dual practice. Within this, the first two clauses generally explain the middle way; next, the pair of object and wisdom below "through non-duality" explains that all know the provisional through real wisdom, revealing the non-obstruction of dual practice. Within this, "difference" pertains to the vertical, discussing variation; "distinction" pertains to the horizontal, distinguishing dissimilarities. Later, below "through the ultimate dharmadhātu", it gives rise to function from essence to explain dual practice. Eighth, the superior mind like a mountain explains the wisdom towering aloft. Because of being without inferiority, the myriad practices stand out distantly, their height difficult to look up to. Being resolved to perform superior deeds, one proceeds straight toward bodhi, immovable. Among the ten: 1. diligently cultivating the wisdom that can realize; 2. constantly contemplating the noumenon that is realized; 3. internally cultivating the undefiled; 4. externally drawing near to good people—if for fame, gain, or diverse pursuits, claiming to have understood upon hearing words from another is stealing the Dharma; the Guan fo sanmei jing says that such a person falls into hell in the space of an arrow-shot, which later students should be warned against; 5. great patience in delivering sentient beings, with vast vows increasing all the more, like firewood blazing in a fire; 6. definitely transcending the realm of Māra: through accomplishing superior virtues without attachment, nourishing oneself solely with the joy of the Dharma, the realms of Māra all become the Buddha's realm; 7. diligent cultivation—the Mahāyānasaṃgraha says: "When the foolish practice even for a short time, their lazy minds suspect it has already been long; for immeasurable eons, the Buddha regards diligence as but a moment"; 8. not relinquishing evil persons; 9. standing uniquely aloft as an equal to the Buddha; 10. practicing both the provisional and the real. In the text there are four: 1. directly explaining dual practice; 2. below "Why is this?", inquiry and explanation. The inquiry has two meanings: first, cultivation must accord with noumenon; since noumenon has nothing to attain, why are vows not relinquished? If vows are not relinquished, what is the use of contemplating non-existence? Progress and retreat both encounter obstacles. The second explanation also has two meanings: first, if there is something to attain, one does not attain bodhi; because there is nothing to attain, bodhi is generated. Therefore, although one does not relinquish vows, one must contemplate having nothing to attain. Second, the dharma of having nothing to attain is not outside of attainment; one must seek all dharmas to exhaust the source of having nothing to attain; hence to wish to realize having nothing to attain, one must not relinquish the vow of bodhi. 3. From "Therefore" onward, concluding the dual practice. 4. Below "not making this", revealing freedom from error, so that out of lack of fear of emptiness one does not cease seeking. Ninth, the wisdom like the ocean is the wisdom deep and vast. Not only does it seek to rise up towering high, but the essence of wisdom also encompasses all. Among the ten, the first four are the four immeasurable realms; the latter six are all the Buddha realm. Expanding out from the immeasurable: the fifth is entering the wholesome roots of the Buddhas of the three periods of time; the sixth, seventh, and eighth are entering the Buddha realms of the three periods of time; the ninth is making offerings to many Buddhas; the tenth is seeking many dharmas—all are clearly understandable. Through this ocean of causes, one is able to enter the ocean of results. This concludes the stations of the ten practices above.