梵網經古迹記 1.140

1.140

述曰：第十地中，舉章云「入佛界」者，受職位故。次地行中有二：行功德故，行勝利故。此初也。先出體用，言「大慧空」。然二空，用亦復空，故言「空空」。復空復空，所取能取既平等空，故言「如虛空」。「性平等智」，有果德性，十德具足。此總標也。十者十號：一者如來，清淨法界一相無為，其中法身神虛體一，一切事法泯同法性，無所去來名如來故。然經舉義，末後配名。二者應供智，應順境斷應不受後有，法身無二應正法養故。三者正遍智，遍覆有情及器世事，周知諸法及有情故。正覺所知名為「正知」，無所染著名「聖解脫智」。四者明行足，因行增明已到滿故。五者善逝，善逝於三世佛法，其所至法同於先佛。佛去世時多有所益，言「去時善善」；來現世時亦有所益，言「來時善善」。「名善善」者，結善逝也。六者世間解，菩薩修行上說五種德行，入世間中教化眾生令解脫故。七者無上士，諸行法上入威神，似佛所行義形處故。八者調御丈夫，為世間解脫調順眾生剛強煩惱故。九者天人師，彼所諮受法言師故。十者佛世尊，法身無二智身恒時大滿名「佛」，一切禮拜及所尊敬名「世尊」故。次總結釋「佛界地」名。一切世人受教之處，是故此地是「覺地」也。下地來入亦名「界地」，能持群聖圓滿處故。

The commentary says: In the tenth ground, raising the heading and saying 'entering the Buddha realm' is because it is the stage of receiving the office. Next, in the practices of the ground, there are two parts: because of the merits of practice, and because of the supreme benefits of practice. This is the first. First, it brings out the essence and function, saying 'empty of great wisdom.' Yet the two emptinesses and the function are also empty, hence it says 'empty of emptiness.' Further empty and further empty—since both the apprehended and the grasper are equally empty, it says 'like empty space.' 'Wisdom of the equality of nature' has the nature of the fruit's virtues, being complete with the ten virtues. This is the general designation. The ten are the ten titles: First is the Tathāgata (Thus Come One). The pure dharmadhātu is of a single mark and unconditioned; within it, the dharmakāya is spiritually empty and of one essence, all concrete phenomena dissolving into sameness with the dharmatā, with neither going nor coming—hence it is called the Tathāgata. However, the sūtra sets forth the meaning and only matches the names at the end. Second is the Wisdom of the One Worthy of Offerings (Arhat): worthy of severing in accord with sensory objects, worthy of not receiving future existence, and because the dharmakāya is non-dual, worthy of being nourished by the true Dharma. Third is the Wisdom of the Rightly All-Knowing (Samyaksaṃbuddha): because it pervasively encompasses sentient beings and the affairs of the vessel world, fully knowing all dharmas and sentient beings. That which is known through correct awakening is called 'correct knowledge'; being free from defilement and attachment is called 'the noble liberation wisdom.' Fourth is the One Complete in Knowledge and Conduct (Vidyācaraṇasaṃpanna): because the causal practices have increasingly brightened and already reached fulfillment. Fifth is the Well Gone (Sugata): having gone well into the Buddha-dharmas of the three times, the Dharma to which one has arrived is identical to that of prior Buddhas. When the Buddha passes away, there is much benefit, hence it says 'at the time of going, good and good'; when coming to manifest in the world, there is also benefit, hence it says 'at the time of coming, good and good.' Saying 'named good and good' concludes the Well Gone. Sixth is the Knower of the World (Lokavid): because the bodhisattva, having practiced the five kinds of virtuous practices explained above, enters the world to instruct and transform sentient beings, causing them to attain liberation. Seventh is the Unsurpassed Person (Anuttara): because above the dharmas of all practices, one enters spiritual power, resembling the places where the Buddha's conduct, meaning, and form reside. Eighth is the Tamer of Men (Puruṣadamyasārathi): because, for the sake of the world's liberation, one tames and subdues the stubborn afflictions of sentient beings. Ninth is the Teacher of Gods and Humans (Śāstā Devamanuṣyāṇām): because one is the master of the Dharma that they consult and receive. Tenth is the Buddha, World-Honoured One (Buddha Bhagavān): because the non-dual dharmakāya and wisdom-body are eternally and greatly fulfilled, one is called 'Buddha'; because one is prostrated to and revered by all, one is called 'World-Honoured One.' Next, it concludes by explaining the name 'Ground of the Buddha Realm.' It is the place where all worldly people receive instruction, therefore this ground is the 'Ground of Awakening.' It is also called the 'Ground of Realms' into which the lower grounds enter, because it is the place that can hold the fullness of the host of sages.