華嚴經內章門等雜孔目章 4.67

4.67

就四十五知識文內，初一知識，依一乘別教，為迴心人說十大心，及為善財分別廣說諸佛十正法，成信行義，廣說如文。自下十解法。就此文內，第一知識，約一乘別教，說見佛義。第二知識，約一乘別教，觀察大海，得正緣起，蓮華上佛說圓教義。第三知識，約一乘別教，說如意神通義。第四知識，約一乘別教，從其口中放大光雲攝集自在義。第五知識，約一乘別教，入攝一切佛剎無量旋陀羅尼，廣作利益義。第六知識，約一乘別教，入滅盡定，廣作利益義。第七知識，約一乘別教，普莊嚴園林、普現其身，作利益義。第八知識，約一乘別教，上位下加，執手現事，成利益義。第九知識，約一乘別教，成返道法，登刀山、投火聚，成利益義。第十知識，約一乘別教，現其法堂及顯身相，成利益義。得普門陀羅尼等，百萬阿僧祇陀羅尼門以為眷屬，成解脫究竟相。自下十行相。第一知識，約一乘別教，於城都聚落村邑市里等，別教普處以成其行，現別教身相威儀節分，以會普賢菩薩願行之力，成陀羅尼無盡之行利益也，即性捨所成。第二知識，約一乘別教，成其別行三聚戒文方便利益義，即性戒所成。第三知識，約一乘別教，依四無量方便之門現其色身，以事食資導，成其因果契理益義，即性忍所成。第四知識，約一乘別教精進增上，顯其勝堂眷屬殊異，成大莊嚴自在施行，成利益事，即性進所成。第五知識，約一乘別教，善巧遇會，現其勝宅十重八門，契會引導，成利益事，是定內用，即性定所成。第六知識，約一乘別教真實勝智，依普門法現治病方，以明智用，滅惑生德；又作合香方便，以契自他，成利益義，即性慧所成。第七知識，約一乘別教，善巧自在顯逆行法，成進退德殊勝方便，以契利益，即性用方便波羅蜜所成。第八知識，約一乘別教三世願行，成其依正，攝生利益，即性願波羅蜜所成。第九知識，約一乘別教，現其家內及父母護等，成勝眷屬無礙善根，得勝利益，即性力波羅蜜所成。第十知識，約一乘別教，智顯返道法，成利益義，即性智波羅蜜所成。自下十迴向方便德。第一知識，約一乘別教，利益眾生善知識香作用分齊，以顯投機損益勝能善巧，以離著成利益義。第二知識，約一乘別教，於利生分現度生事，海濟舟船雙時迴轉，成利他義。第三知識，約一乘別教，遍一切處攝生利益，成難勝義。第四知識，約一乘別教，慈悲清淨願行，建立無盡善根之法，周遍一切，等一切佛，成利益義。第五知識，依一乘別教，調柔善巧成逆行門，現其依正，攝物利益義。第六知識，約一乘別教，行攝生方便，始終堅固難壞利益義。第七知識，約一乘別教，善巧應機成利他事，隨生利益義。第八知識，約一乘別教，稱如作用，隨覺現前，速疾利益義。第九知識，約一乘別教，成四無量，以契普法，攝化眾生，斷惡成善義。第十知識，約一乘別教，成佛方便，因位剋果，現眾生前，成佛利益義。自下十地證位方便。第一知識，約一乘別教，通神靈德，示生佛家，滅八過義，以應物情，攝生利益義。第二知識，依一乘別教，於成佛處，難垢自在，攝成諸德利益眾生法門義。第三知識，約一乘別教，近佛便處，隨順如實，示現普德，攝潤眾生法門義。第四知識，約一乘別教，於成佛處，覺自在法，示現眾生利益法門義。第五知識，約一乘別教，於成佛處，隣近聖旨，寂靜應機、方便勝進，種種善巧，守護眾生利益法門義。第六知識，約一乘別教，依成佛處，順理德中成就緣起，救護眾生法門義。第七知識，約一乘別教，於成佛處，善巧方便真俗雙觀，修因感果自在法門義。第八知識，約一乘別教，於成佛處，大願自在，速疾成就，攝取眾生同體成就，利益眾生不共法門義。第九知識，約一乘別教，於可化眾生，閻浮提處示現受生，在流彌尼園遊觀自在，示現法門利益眾生義。第十知識，約一乘別教，從佛生處迦毘羅城，示現慈悲悅意法門，於眾生前教化自在義。已上是寄位修行相。自下會緣入實相知識，約一乘別教，迦毘羅城生佛之處，實相緣起體用自在，出生正覺法門義。自下攝德成因相知識，約一乘別教，順於正相生在南方，因位究竟，成菩提心自在法門義。自下智照無二相知識，約一乘別教，無相吉祥觀照，勝智勇決猛盛究竟，普賢自在所行法門義。自下顯因廣大相知識，約一乘別教，見聞普德究竟廣大自在願行，與果相應無邊法門義也。又依彌勒文，諸佛菩薩無量劫修，善財一生皆得者，依《華嚴經》疾得成佛，有其五種：一依勝身一生即得。從見聞位後一生至離垢定後身即成佛、二依見聞逕生疾剋、三依一時疾得成佛、四依一念疾得成佛、五依無念疾得成佛。初義有四：一依世界性等，十世界身輪王之子，現身成佛，如普莊嚴童子等。二者依天子勝身，從三惡道出，生兜率天，現身成佛。三者依閻浮提勝功德身，如善財等現身究竟普賢之行，後生即見佛。四者依法華經龍女之身，南方成佛，義當留惑之身，疾得成佛。二依見聞逕生疾剋者，如初地中說，有三時益：一聞時益、二修行時益、三轉生時益。故《地論》云「是諸如來加護於諸菩薩，此人能聞持如是微妙法。」此是聞時益。「諸地淨無垢，漸次而滿足，證佛十種力，成無上菩提。」此是修行時益。「雖在於大海，及劫盡火中，決定信無疑，必得聞此經。」此是轉生時益。三依一時疾得成佛者，如善財童子於知識處，一時之間獲普賢法。四依一念疾得成佛者，如契普賢法，一念即成佛，此依俗諦念也。五無念疾得成佛者，「一切法不生，一切法不滅。若能如是解，是人見真佛」故。

Within the text concerning the forty-five spiritual benefactors, the very first spiritual benefactor, relying on the distinctive teaching of the Ekayāna, speaks the ten great minds for those who have turned their hearts, and discriminates and extensively explains the ten correct teachings of all Buddhas for Sudhana, establishing the meaning of practice through faith, as extensively explained in the text. From here down are the teachings of the ten understandings. Within this text, the first spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, explains the meaning of seeing the Buddha. The second spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, contemplates the great ocean, attains correct pratītyasamutpāda, and the Buddha on the lotus explains the meaning of the perfect teaching. The third spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, explains the meaning of wish-fulfilling supernatural faculties. The fourth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, emits clouds of great light from his mouth, demonstrating the meaning of sovereign mastery in collecting and gathering. The fifth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, enters the immeasurable revolving dhāraṇī that gathers all Buddha-kṣetras, widely enacting benefit. The sixth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, enters the concentration of cessation, widely enacting benefit. The seventh spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, universally adorns parks and universally manifests his body, enacting benefit. The eighth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, descends from a higher rank to bestow grace below, taking the hand to manifest affairs, bringing about benefit. The ninth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, brings about the dharma of reversing the path, climbing the mountain of blades and leaping into the mass of fire, bringing about benefit. The tenth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, manifests his dharma hall and reveals the characteristics of his body, bringing about benefit; he attains the universal gate dhāraṇī and so forth, having one million asaṃkhyeya dhāraṇī gates as his retinue, bringing about the ultimate characteristics of liberation. From here down are the characteristics of the ten practices. The first spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, in cities, capitals, settlements, villages, hamlets, and markets, brings about his practice universally through the distinctive teaching, manifesting bodily characteristics, deportment, and articulation according to the distinctive teaching, so as to converge with the power of Samantabhadra Bodhisattva's vows and practices, bringing about the benefit of the inexhaustible practice of dhāraṇī; this is accomplished by intrinsic giving. The second spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, brings about the benefit of the expedient means of the text of the three groupings of precepts of distinctive practice; this is accomplished by intrinsic discipline. The third spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, manifests his physical body relying on the expedient gate of the four immeasurables, guiding with the support of material food, bringing about the benefit of cause and effect tallying with principle; this is accomplished by intrinsic patience. The fourth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, increases vigor, reveals his superior hall and extraordinary retinue, and brings about the affairs of benefit through the sovereign practice of great adornment; this is accomplished by intrinsic vigor. The fifth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, skillfully encounters and convenes [others], manifests his superior residence of ten tiers and eight gates, accords with, convenes, and guides [beings], bringing about affairs of benefit, which is an internal function of absorption; this is accomplished by intrinsic concentration. The sixth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, through real and superior wisdom, relies on the universal gate method to manifest prescriptions for curing illnesses, so as to clarify the function of wisdom, extinguishing delusion and producing virtue; he also makes expedient mixtures of incense to accord with self and others, bringing about benefit; this is accomplished by intrinsic wisdom. The seventh spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, skillfully and sovereignly manifests the dharma of contrary practice, bringing about the extraordinary expedient means of the virtue of advancing and retreating to accord with benefit; this is accomplished by the intrinsic function of the pāramitā of expedient means. The eighth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, through the vows and practices of the three times, brings about insentient and sentient environments, gathering beings for their benefit; this is accomplished by the intrinsic pāramitā of vows. The ninth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, manifests his household and the protection of parents and so forth, bringing about superior retinue and unimpeded wholesome roots to obtain superior benefit; this is accomplished by the intrinsic pāramitā of power. The tenth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, through wisdom manifests the dharma of reversing the path, bringing about benefit; this is accomplished by the intrinsic pāramitā of wisdom. From here down are the virtues of the expedients of the ten dedications. The first spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, sets the demarcation of the function of the incense of a spiritual benefactor who benefits sentient beings, so as to reveal the superior capacity and skillfulness of adapting to capacities to bestow benefit and eliminate harm, bringing about benefit through freedom from attachment. The second spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, manifests affairs of delivering sentient beings in the sphere of benefiting sentient beings, steering boats in the ocean back and forth at both times, bringing about the benefit of others. The third spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, gathers sentient beings everywhere for their benefit, bringing about the quality of being difficult to conquer. The fourth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, through pure vows and practices of compassion, establishes the dharma of inexhaustible wholesome roots, pervading everything and equaling all Buddhas, bringing about benefit. The fifth spiritual benefactor, relying on the distinctive teaching of the Ekayāna, through gentle skillfulness brings about the gate of contrary practice, manifesting his insentient and sentient environments to gather beings for their benefit. The sixth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, practices the expedient means of gathering sentient beings, bringing about benefits that are solid and hard to destroy from beginning to end. The seventh spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, skillfully responds to capacities to bring about affairs that benefit others, bringing about benefits in accordance with beings. The eighth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, acts in accordance with suchness, manifesting immediately following realization, bringing about swift benefit. The ninth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, brings about the four immeasurables to accord with the universal dharma, gathering and transforming sentient beings to sever evil and establish goodness. The tenth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, is an expedient means for attaining Buddhahood: realizing the fruition while on the causal stage, manifesting before sentient beings, bringing about the benefit of Buddhahood. From here down are the expedient means of the realized stage of the daśabhūmi. The first spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, communicates divine and miraculous virtues, manifests birth in the Buddha's family, and eliminates the eight faults, so as to respond to beings' dispositions and gather beings for their benefit. The second spiritual benefactor, relying on the distinctive teaching of the Ekayāna, at the place of achieving Buddhahood, is sovereignly free of defilement and gathers all virtues into a dharma-gate for benefiting sentient beings. The third spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, in close proximity to the Buddha, accords with reality, manifesting universal virtues into a dharma-gate for gathering and moistening sentient beings. The fourth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, at the place of achieving Buddhahood, manifests a dharma-gate of the sovereign dharma of awakening to benefit sentient beings. The fifth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, at the place of achieving Buddhahood, approaches the sage's intent, quietly responds to capacities, makes superior progress in expedient means, and with various skillfulness guards sentient beings in a dharma-gate of benefit. The sixth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, relying on the place of achieving Buddhahood, accomplishes pratītyasamutpāda within the virtues that accord with principle, in a dharma-gate of saving and protecting sentient beings. The seventh spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, at the place of achieving Buddhahood, through skillful expedient means simultaneously contemplates the real and the conventional, cultivating causes and obtaining fruitions in a sovereign dharma-gate. The eighth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, at the place of achieving Buddhahood, attains sovereignty in great vows, quickly accomplishing them, gathering sentient beings in an accomplishment of the same substance, in an uncommon dharma-gate that benefits sentient beings. The ninth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, among sentient beings who can be transformed, manifests birth in Jambudvīpa, roaming sovereignly in the Lumbinī Grove, manifesting a dharma-gate to benefit sentient beings. The tenth spiritual benefactor, in terms of the distinctive teaching of the Ekayāna, from Kapilavastu, the place of the Buddha's birth, manifests an agreeable dharma-gate of compassion, sovereignly teaching and transforming before sentient beings. The above are the characteristics of cultivating practice while correlated with stages. From here down is the spiritual benefactor who converges conditions to enter the true mark: in terms of the distinctive teaching of the Ekayāna, at Kapilavastu, the place of the Buddha's birth, the substance and function of the pratītyasamutpāda of the true mark are sovereign, giving birth to the dharma-gate of correct awakening. From here down is the spiritual benefactor who gathers virtues to bring about the causal stage: in terms of the distinctive teaching of the Ekayāna, according with correct characteristics, he is born in the south, bringing the causal stage to its culmination in the sovereign dharma-gate of the mind of bodhi. From here down is the spiritual benefactor whose wisdom illuminates non-duality: in terms of the distinctive teaching of the Ekayāna, signless auspicious contemplation and illumination, superior wisdom brave, decisive, fierce, and culminating, is the sovereignly practiced dharma-gate of Samantabhadra. From here down is the spiritual benefactor who reveals the vastness of the cause: in terms of the distinctive teaching of the Ekayāna, seeing and hearing the ultimate, vast, and sovereign vows and practices of universal virtue, this is the boundless dharma-gate that accords with the fruition. Furthermore, relying on Maitreya's text, where all Buddhas and bodhisattvas cultivate for immeasurable kalpas while Sudhana attains it all in a single lifetime: according to the Avataṃsaka Sūtra, swift attainment of Buddhahood has five varieties: 1. relying on an extraordinary body, it is attained in a single lifetime: from after the stage of seeing and hearing, in one lifetime up to the body following the vimalasamādhi, Buddhahood is immediately attained; 2. relying on seeing and hearing, through passing lives it is swiftly realized; 3. relying on a single time, Buddhahood is swiftly attained; 4. relying on a single thought, Buddhahood is swiftly attained; 5. relying on non-thought, Buddhahood is swiftly attained. The first meaning has four [cases]: First, relying on the nature of worlds and so forth, in a body of the ten worlds as the son of a cakravartin, attaining Buddhahood in the present body, like the youth Samantālaṃkāra and others. Second, relying on the superior body of a devaputra, emerging from the three evil destinies and being born in the Tuṣita heaven, attaining Buddhahood in the present body. Third, relying on the superior body of merit in Jambudvīpa, like Sudhana and others who in their present bodies culminate the practice of Samantabhadra and see the Buddha in the next life. Fourth, relying on the body of the nāga maiden in the Saddharmapuṇḍarīka Sūtra attaining Buddhahood in the south, which signifies attaining Buddhahood swiftly in a body that has retained afflictions. Second, 'relying on seeing and hearing, through passing lives it is swiftly realized': as stated in the prathamā-bhūmi, there are benefits of three times: 1. the benefit at the time of hearing; 2. the benefit at the time of cultivating practice; 3. the benefit at the time of transmigration. Therefore the Daśabhūmika-śāstra states: 'All these Tathāgatas bestow protection on the bodhisattvas; this person is able to hear and uphold such profound and subtle dharmas.' This is the benefit at the time of hearing. 'The stages are pure and undefiled, / Gradually perfected and fulfilled, / Realizing the ten powers of the Buddha, / Achieving anuttara-bodhi.' This is the benefit at the time of cultivating practice. 'Though in the midst of the great ocean / And the fire at the end of the kalpa, / With resolute faith devoid of doubt, / One will definitely hear this sūtra.' This is the benefit at the time of transmigration. Third, 'relying on a single time, Buddhahood is swiftly attained': as when the youth Sudhana at the spiritual benefactor's place obtained the dharma of Samantabhadra in a single time. Fourth, 'relying on a single thought, Buddhahood is swiftly attained': as when tallying with the dharma of Samantabhadra, one attains Buddhahood in a single thought; this relies on the thought of saṃvṛti-satya. Fifth, 'relying on non-thought, Buddhahood is swiftly attained': because 'all dharmas are unborn; all dharmas are unceasing. If one can understand thus, this person sees the true Buddha.'