華嚴經探玄記 10.12

10.12

就初中云諸佛聖主道者，正出十地智，謂道是因義，修行此十地能到諸佛聖主之處，故云道也。論云「此偈依何義說？依智地故」。解云：論主何故起此問答？以此頌中所明義理深玄微妙似是佛果，恐人謬解，謂是佛果非關十地，故起此問答。猶恐未悟，更重引彼前後經文證成地智，故云上來所說等。「微妙」已下顯地智微妙。言微妙甚難解者，此中微妙是總句，難解者難知故。別中，微有六種：一證時微，如經「聖主道故」；二說時微，如經「甚難解故」；三離念微，如經「非思量所得故」，此顯自體無念，非是意言比觀所得；四依止微，如經「唯智行處故」，此顯既非比智境，是誰能知？證智行故。論釋中，自證知者，釋智行義，謂內自證故名行，非謂遊故名行。依彼生者，釋行處義，謂此真如是一切依處，復是此智依生之處。見實諦義故名智者，此釋智義，謂內照實義故也。智中開出三智：一善解法者，是加行勝解故；二善寂滅者，是正體智，令惑永滅，證寂理故；三世間智，隨聞明了知者是後得智，隨聞上地勝進明了無錯謬故，以此三智俱堪趣地得為智者也。五清淨微，如經「其性從本來寂然故」。言自性離煩惱者，解寂滅義也。非先有染後時離者，解其性從本來義。六功德微，如經「無生滅故」，謂寂用之功、無住之德。言無滅者，非一往滅，為不捨利益眾生故。言無生者，出世間故、如是此智不住涅槃世間中故。又釋：於此六中，準論，前三是二種微，謂說時、證時，非思量等釋成；後三是四種甚微。經中略無第一觀門甚微，故唯三耳。

Within the first, stating "the path of the Buddhas, the Holy Masters" precisely points out the wisdom of the ten bhūmis: "path" carries the sense of cause; cultivating these ten bhūmis enables one to reach the place of the Buddhas, the Holy Masters, hence it is called "path." The treatise states: "Based on what meaning is this verse spoken? Based on the bhūmi of wisdom." Explanation: Why does the treatise master raise this question and answer? Because the doctrine clarified in this verse is profound, abstruse, and subtle, seemingly identical to the fruit of Buddhahood; fearing that people might misunderstand and take it to be the fruit of Buddhahood unrelated to the ten bhūmis, he raised this question and answer. Still fearing they might not understand, he further cites the earlier and later passages of the sūtra to verify the bhūmi-wisdom; hence it says "what was spoken above" and so forth. From "subtle" onward manifests the subtlety of bhūmi-wisdom. Stating "subtle and extremely difficult to comprehend": here "subtle" is the general phrase; "difficult to comprehend" is because it is difficult to know. In particular, subtlety has six kinds: 1. subtlety at the time of realization, as the sūtra says: "because it is the path of the Holy Masters"; 2. subtlety at the time of teaching, as the sūtra says: "because it is extremely difficult to comprehend"; 3. subtlety of freedom from thoughts, as the sūtra says: "because it is not attained by reflection"; this shows that its own essence is free from thoughts and is not something attained through mental-verbal inferential contemplation; 4. subtlety of reliance, as the sūtra says: "because it is the sphere of activity solely of wisdom"; this shows that since it is not the realm of inferential cognition, who is capable of knowing it? It is because the wisdom of realization acts [there]. In the treatise's explanation, "one's own realization knows" explains the meaning of "wisdom's activity": that is, because of inner self-realization it is called "activity," not that wandering about is called "activity." "Arising in reliance upon that" explains the meaning of "sphere of activity": this suchness is the reliance for all, and is further the place where this wisdom arises in reliance. "Seeing the meaning of the true reality is called wisdom" explains the meaning of wisdom, meaning that it internally illuminates the real meaning. Within wisdom, three wisdoms are opened up: First, "well understanding dharmas" refers to preparatory superior resolve. Second, "well pacified" refers to the fundamental wisdom that permanently extinguishes delusions and realizes the pacified principle. Third, "worldly wisdom clearly and distinctly knowing in accordance with what is heard" refers to subsequent wisdom, which clearly and without error follows what is heard regarding the superior advancement of the higher bhūmis. Possessing these three wisdoms, one is capable of proceeding toward the bhūmis and can be called a wise one. 5. Subtlety of purity, as the sūtra says: "because its nature is originally serene"; stating that its self-nature is free from defilements explains the meaning of serenity. Stating that it is not that there was defilement first and liberation later explains the meaning of "its nature is from the beginning." 6. Subtlety of merits, as the sūtra says: "because it is without arising and ceasing"; this refers to the function of serenity and the virtue of non-abiding. Stating "without ceasing" means that it is not simple cessation, because it does not abandon the benefiting of sentient beings. Stating "without arising" is because it is supramundane; thus this wisdom abides neither in nirvāṇa nor in the world. Another interpretation: among these six, in accord with the treatise, the first three are two kinds of subtlety—namely, at the time of teaching and at the time of realization—with "not by reflection" and so forth explaining them; the latter three are four kinds of extreme subtlety. The sūtra abbreviates the first extreme subtlety of the contemplative approach, hence there are only three.