大方廣佛華嚴經疏 52.25

52.25

第九「遊戲」下三門，明無縛無著解脫迴向中行。彼有百門，廣顯以無縛著解脫，成就普賢自在智用。今略其三：此門任志行成遊賞自在、次門明境界難量、後門明智用幹能，皆由無縛無著故。今初十中攝為五對：一依正染淨相作而皆不壞本相，正顯遊戲之義，如世縱情遊戲無損動故，他皆倣此；二大小乘互現；三因果互現；四生死涅槃互現；五定散自在，謂初即定中起用而常定，後即用中入定而常用。第二境界難量，通二種境：一即遊戲所行之境故，晉經名為勝行；二即分齊之境，謂出沒無礙，唯菩薩能故。十中，前三通所行境、後七皆分齊境。第三、十力智能，十中前七自分力、後三勝進力。前中，初三自利，一一向深求故，釋以不雜；二深求佛法，佛法即是增上；三所作究竟者，由有善巧。次二利他、後二通二利。餘可知。第十、「十無畏」下四門，明法界無量迴向中行。分之為三：初門明所迴善根、次門明法界行體、後二門明所成之德。今初，即是法施善根無畏，即說法之德故。十中，一聞持無畏、二辯才無畏，上二不畏不能答難；三二空無畏，了達二空不畏妄念；四威儀無缺無畏、五三業無過無畏，上二不畏外譏；六外護無畏，不畏眾魔外道；七正念無畏，不畏遺忘；八方便無畏，不畏生死，如善治船不懼海難；九一切智心無畏，不畏二乘；十具行無畏，不畏不能化生。第二不共法，正明法界行體，以稱法界起行故，不共凡小。又悟不由他，亦非他共。十中，一自利行；二化他行；三上求行；四善巧行，於中五：一巧離二乘、二「善能」下巧修三昧、三「往來」下巧順世間、四「雖現」下巧住諸乘、五「雖念念」下巧窮因果；五雙行不共行，有標、釋、結，可知；六三業隨智慧行行；七悲代他苦行；八大慈攝物行；九堅淨自他行，《涅槃》春池可於中說；十位滿常修行。第三「十種業」下二門，明所成之德中，先明業用，十句可知；後門十身，顯得其體。然若身若業，皆同法界無量，略舉十耳。此中十身，與第九行十身大同小異，謂此不來不去，即彼不生不滅。不實不虛，即彼不實不妄。不盡堅固，即彼不遷不壞。不遷則橫無遷變，不盡則豎說無窮。此中不動，即彼一相，故《文殊般若》云「不動法界，法界即一相。由得一相，魔不能動。」此具相身，即彼入一切世界。諸趣身無相，名同普至身，即彼入一切世界非趣身。餘如十行中辨。上來迴向位竟。

Ninth, the three gates beginning with "sport" elucidate the practice within the pariṇāmanā of bondless and unattached liberation. There are one hundred gates therein, extensively revealing how, through bondless and unattached liberation, one accomplishes the unimpeded, cognitive function of Samantabhadra. Here three are summarized: this gate shows that when aspirations and actions are perfected, one roams and disports with sovereignty; the next gate elucidates that the realm is difficult to measure; the latter gate elucidates the capacity and competence of cognitive function—all of which are due to being bondless and unattached. Here, the first ten are subsumed under five pairs: first, conditioned and unconditioned, defiled and pure reciprocally acting while none destroy their original marks, which directly reveals the meaning of sport, just as in the world giving rein to play causes no injury or disturbance, and others all follow this pattern; second, the Mahāyāna and Hīnayāna mutually manifesting; third, cause and effect mutually manifesting; fourth, saṃsāra and nirvāṇa mutually manifesting; fifth, sovereignty in concentration and distraction, meaning that first, one initiates function from within concentration while remaining constantly concentrated, and later, one enters concentration within function while functioning constantly. Second, that the realm is difficult to measure applies to two kinds of realms: first, the realm traversed by sport, which the Jin translation calls "supreme practice"; second, the realm of demarcations, meaning that emerging and disappearing without obstruction can only be done by bodhisattvas. Among the ten, the first three apply to the realm traversed, and the latter seven are all realms of demarcation. Third, the ten competencies of the knowledge of the powers: among the ten, the first seven are powers of one's own level, and the latter three are powers of superior progress. Among the former, the first three are for one's own benefit: first, because one single-mindedly seeks deeply, explained as unmixed; second, seeking deeply the Buddhadharma, the Buddhadharma being paramount; third, what is done being ultimate, due to having skillful means. The next two are for benefiting others; the last two apply to both benefits. The rest can be understood. Tenth, the four gates beginning with "ten fearlessnesses" elucidate the practice within the pariṇāmanā of the immeasurable dharmadhātu. These are divided into three: the first gate elucidates the kuśala-mūla that is dedicated; the next gate elucidates the essence of practice of the dharmadhātu; the latter two gates elucidate the virtues accomplished. Here the first is precisely the fearlessness of the kuśala-mūla of dharma-dāna, which is the virtue of preaching the Dharma. Among the ten: first, the fearlessness in retaining what is heard; second, the fearlessness in eloquence—the above two fear no inability to answer difficult questions; third, the fearlessness in the two kinds of emptiness, having fully realized the two kinds of emptiness and fearing no delusive thoughts; fourth, the fearlessness in the unimpaired dignified deportment; fifth, the fearlessness in the faultlessness of the three karmas—the above two fear no external ridicule; sixth, the fearlessness in external protection, fearing no hosts of Māra or non-Buddhists; seventh, the fearlessness in right mindfulness, fearing no forgetfulness; eighth, the fearlessness in skillful means, fearing not saṃsāra, just as one who steers a boat well fears no shipwreck at sea; ninth, the fearlessness in the omniscient mind, fearing not the two vehicles; tenth, the fearlessness in possessing all practices, fearing no inability to transform sentient beings. Second, the unshared dharmas directly elucidate the essence of the practice of the dharmadhātu, for because practice is aroused in accordance with the dharmadhātu, it is not shared with ordinary people or the Hīnayāna. Moreover, awakening does not depend on others, nor is it shared with others. Among the ten: first, the practice of self-benefit; second, the practice of transforming others; third, the practice of seeking upward; fourth, the practice of skillful means, within which there are five: first, skillfully departing from the two vehicles; second, under "being well able to," skillfully cultivating samādhis; third, under "coming and going," skillfully according with the world; fourth, under "although manifesting," skillfully abiding in the various vehicles; fifth, under "although in thought after thought," skillfully fathoming causes and effects; fifth, dual-functioning unshared practice, having the heading, explanation, and conclusion, which can be understood; sixth, the practice of the three karmas according with wisdom; seventh, the practice of substituting oneself for others' suffering out of compassion; eighth, the practice of gathering in beings with great kindness; ninth, the practice of firmly purifying oneself and others, concerning which the spring pond of the Nirvāṇa [Sūtra] can be explained; tenth, the practice of constantly cultivating upon the fulfillment of stages. Third, the two gates beginning with the "ten kinds of actions" elucidate the accomplished virtues: first the function of actions is explained, the ten phrases of which can be understood; the latter gate of the ten bodies reveals the attainment of their essence. However, whether bodies or actions, all are equal to the immeasurable dharmadhātu; here only ten are briefly mentioned. Here the ten bodies are largely the same with minor differences compared to the ten bodies of the ninth practice, meaning that neither coming nor going here is neither arising nor ceasing there; neither real nor false is neither substantial nor deceptive; inexhaustible and solid is neither altering nor decaying—"neither altering" horizontally means no variation, while "inexhaustible" vertically speaks of infinity. "Immovable" here is the "single mark" there; hence the Mañjuśrī Prajñā states: "The dharmadhātu does not move; the dharmadhātu is precisely the single mark. Because of attaining the single mark, Māra cannot move it." This body possessing marks is entering all worlds there. The markless body in all destinies shares its name with the all-reaching body, which is entering non-destiny bodies in all worlds there. The rest are as distinguished in the ten practices. The above concludes the stations of pariṇāmanā.