大方廣佛華嚴經疏 8.20

8.20

第八法界頌中，歎佛往修十度行滿，今得果圓。十一頌分二：初一總、餘十別。今初也。佛威神力，略有三類：一者俱生力，謂風不動衣等。二者聖威力，謂通明等種種功德。三者法威力，謂波羅蜜圓滿法力，令五根中無諸非淨，四支百節有無量力，故名堅固不可壞法身常身無邊之身。言遍十方者，即無邊身。廣大示現，謂變化身。無分別者，平等智身。大菩提行者，波羅蜜身。昔所滿足者，眾行先成。皆令見者，大果今出。二有十頌別顯，一頌一度，皆上半往修因、下半今得果。十度之義，十行、十地、一經始末亦多辯之，須粗識其相。略啟十門：一釋名、二出體、三辯相、四建立、五次第、六相攝、七修證、八約教、九觀心、十釋文。今初，又二：先通名、後別稱。今初。通稱波羅蜜多者，《唯識》云「要七最勝之所攝受，方可建立波羅蜜多。一安住最勝，謂要安住菩薩種性。二依止最勝，謂要依止大菩提心。三意樂最勝，謂要慈愍一切有情。四事業最勝，謂要具行一切事業。五巧便最勝，謂要無相智之所攝受。六迴向最勝，謂要迴向無上菩提七清淨最勝，謂要不為二障間雜，即三時無悔。若七隨闕，非到彼岸。」故此十度應各四句分別其別稱及出體。三辨相，至文當釋。

In the eighth section of verses on the dharmadhātu, the verses praise the Buddha's fulfillment of the practices of the ten perfections cultivated in the past and his present attainment of the consummation of the fruit. The eleven verses are divided into two parts: first, one general verse; second, the remaining ten specific verses. Now, for the first. The Buddha's majestic spiritual power generally comprises three kinds: first, innate power, meaning that the wind does not move his robes, and so forth; second, noble majesty, meaning various virtues such as superknowledges and insights; third, dharmic majesty, meaning the dharmic power of the perfection of the pāramitās, which causes there to be nothing impure within the five sense faculties and bestows immeasurable strength upon the four limbs and hundred joints—hence it is called the firm, indestructible dharmakāya, the permanent body, the boundless body. 'Pervading the ten directions' refers to the boundless body. 'Vast manifestation' refers to the transformation body. 'Non-conceptual' refers to the body of equal wisdom. 'Practices of great bodhi' refers to the body of the perfections. 'What was fulfilled in the past' means that the myriad practices were previously perfected. 'Causing all to see' means that the great fruit now emerges. Second, there are ten verses specifically expounding [the perfections], one verse per perfection, all having the past cultivation of the cause in the first half and the present attainment of the fruit in the second half. The meaning of the ten perfections is also extensively explained in the ten practices, the ten stages, and from the beginning to the end of the entire sūtra; one must have a general understanding of their characteristics. We briefly open ten gates: 1. Explaining the names; 2. Presenting the essence; 3. Discerning the characteristics; 4. Establishing them; 5. Their sequence; 6. Mutual subsumption; 7. Cultivation and realization; 8. Treatment according to the teachings; 9. Contemplation of the mind; 10. Explaining the text. Now, for the first gate, there are also two parts: first, the general name; second, the specific designations. Now, for the first. As for the general designation pāramitā, the Vijñaptimātratā states: 'It must be embraced by seven supremacies before it can be established as a pāramitā: 1. Supremacy of abiding: one must abide in the bodhisattva lineage. 2. Supremacy of support: one must rely on the great bodhicitta. 3. Supremacy of inclination: one must have loving compassion for all sentient beings. 4. Supremacy of enterprise: one must fully practice all enterprises. 5. Supremacy of skillful means: one must be embraced by non-conceptual wisdom. 6. Supremacy of dedication: one must dedicate [all merit] toward unsurpassed bodhi. 7. Supremacy of purity: one must not be intermixed with the two obstructions, which means having no regret at the three times. If any of the seven is lacking, it is not reaching the other shore.' Therefore, each of these ten perfections should be distinguished through four lines with respect to its specific designation and its essence. 3. Discerning the characteristics will be explained when we reach the text.