大方廣佛華嚴經疏 42.16

42.16

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.