大方廣佛華嚴經疏 52.25

52.25

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.