華嚴經探玄記 11.49

11.49

第二發趣果中有二：初正明發趣行、後「是名」下總結地相。前中有四：一法、二喻、三合、四結。法中亦四：一問、二知、三行、四到。問中三：先別問初地、次別問二地、後總問餘地。於中，相貌者，謂立障立治階別十地以為地相，以對地體說為相耳。言行者，論中名得，即是出世無分別智證得所證真如。言果者，依因本智力，得有後得智。然此後得，通緣俗故名世間，無分別智故亦是出世，是故論名世出世智。又此三中，初是無間道，與惑相翻；二是解脫道，證彼無為；三是勝進道後智進修。何故不說加行者？以地前加行非地攝故，地上加行勝進收故。此三竝是諸地所修。言成地法者，信等十行是諸地所行，能成滿地，故須問此二種法也。「是菩薩善知」下明第二知。於中十一句，作三門：一散為十一、二攝為五、三行體唯三。初十一者，初即對治十障故，梁論第十云「地是對治義。」二成壞者，攬行成位，集故名成。諸行各住，散故名壞。三行果者，諸地正證及後得智。四分別得者，諸地所證法界各別。又分別得，相有四種，如《攝論》。五清淨行者，諸地後得，離染行成。六從一地至一地行者，依前起後，地背捨相。七處非處者，所斷二執名為非處，所證二空名為住處。八轉住處者，自地行滿，不滯住故。九勝進者，勝進趣求後地住故。十不退者，念念趣後，不退息故。十一菩薩淨地入如來智者，善知因圓必剋果故。二論攝為五：初二名觀方便者，一觀障對治、二觀地成壞，初約所斷顯觀、後約所知明觀。次三名得方便者，得之言證，一始證、二正證、三證滿。次三名增上方便者，修進後位名為增上，修不頓成，初中後別，故有三句也。次二名不退方便者，一勝求、二不息，故云不退。末後一句名盡至方便者，菩薩位窮名盡，至佛果位名至。此五皆善巧而成，同名方便。三攝為三者，謂此五種不離諸相得果，初一是相、次一名得、第三是果、第四顯前三種進修不退、第五明三因窮入果，是故唯三也。「諸佛子」下第三能行中，既喜知已，雖未發初處，然去心決絕，必定能行，故云乃至無有障礙。言「得諸地」下第四明能至中，以必定能至後菩薩地及佛智地，故云得諸地乃至佛慧光明。第二喻中亦四，商主喻菩薩、將人喻利他。初問中向於道路，行處宿處皆有利害，竝須問也。二「未發初」下，喻知前問行路，不問宿處；今知宿時，不論行處，文綺互。又前處、此時，文互顯耳。三「能以智」下喻能行，既能善知行處宿處、行時宿時各有利害，是以籌量辨諸資具，避害就利令達所至。凡論導師，要具此二故，論云「一不迷道方便、二資具利益方便。」此之謂也，故云乃至正導眾人也。四「得至大城」下喻能到，可知。第三合中，初問及知通合；二「爾時」下別令能行；三「乃至令住」下別合能到；第四「是故」下結彼懃行，可知。上來別辨。「諸佛子」下第三總結略說。

Second, within the fruit of setting forth, there are two: first, directly explaining the practice of setting forth; second, from "this is named" downward, generally concluding the characteristics of the bhūmi. The former has four: first, doctrine; second, simile; third, application; fourth, conclusion. In the doctrine there are also four: first, inquiring; second, knowing; third, practicing; fourth, arriving. In inquiring there are three: first, separately inquiring about the first bhūmi; next, separately inquiring about the second bhūmi; finally, generally inquiring about the remaining bhūmis. Therein, "characteristics" means establishing obstacles and establishing antidotes, distinguishing the ten bhūmis step by step as the characteristics of the bhūmis, which are called characteristics in contrast to the essence of the bhūmis. As for "practice," it is called "attainment" in the treatise; that is, supramundane non-conceptual wisdom realizing the realized true suchness. As for "fruit," relying on the power of the fundamental wisdom as cause, the subsequent wisdom can be obtained. However, because this subsequent [wisdom] generally takes conventional truth as its object, it is called mundane; yet because it is non-conceptual wisdom, it is also supramundane. Therefore, the treatise calls it mundane and supramundane wisdom. Furthermore, among these three: the first is the uninterrupted path, which reverses afflictions; the second is the path of liberation, which realizes that unconditioned [state]; the third is the path of superior progress, in which subsequent wisdom progresses in cultivation. Why is preliminary application not mentioned? Because preliminary application prior to the bhūmis is not subsumed under the bhūmis, while preliminary application on the bhūmis is gathered under superior progress. These three are all cultivated on all bhūmis. As for "the dharmas that accomplish the bhūmi," the ten practices such as faith are practiced on all bhūmis and are able to accomplish and fulfill the bhūmis; hence one must inquire about these two kinds of dharmas. From "this bodhisattva skillfully knows" downward explains the second, knowing. Therein are eleven phrases, divided into three approaches: first, unfolding into eleven; second, subsuming into five; third, the essence of practice being only three. As for the first, the eleven: first is directly antidoting the ten obstacles; hence the Liang translation [of the Mahāyānasaṃgraha-śāstra], fascicle 10, says: "A bhūmi has the meaning of an antidote." Second, "accomplishment and dissolution": gathering practices to accomplish stages, because of aggregation it is called accomplishment; various practices abiding separately, because of dispersal it is called dissolution. Third, "practice and fruit": the correct realization and subsequent wisdom on all bhūmis. Fourth, "distinct attainments": the dharmadhātu realized on each bhūmi is distinct; furthermore, the marks of distinct attainment are of four kinds, as in the Mahāyānasaṃgraha. Fifth, "purifying practice": subsequent [wisdom] on all bhūmis, where practice free from defilement is accomplished. Sixth, "practicing from one bhūmi to another bhūmi": giving rise to the subsequent based on the preceding, the marks of renouncing and leaving behind a bhūmi. Seventh, "the appropriate place and inappropriate place": the two attachments to be severed are called inappropriate places; the two emptinesses to be realized are called abiding places. Eighth, "shifting the abiding place": when the practice of one's own bhūmi is fulfilled, not lingering or abiding there. Ninth, "superior progress": advancing and seeking to abide in the subsequent bhūmis. Tenth, "non-retrogression": advancing toward the subsequent thought after thought, without retreating or resting. Eleventh, "the bodhisattva purifying the bhūmis and entering the Tathāgata's wisdom": skillfully knowing that when causes are complete, the fruit will inevitably be attained. Second, the treatise subsumes them into five: the first two are called "upāya of contemplation": 1. contemplating the antidoting of obstacles; 2. contemplating the accomplishment and dissolution of the bhūmis. The first reveals contemplation in terms of what is severed; the second explains contemplation in terms of what is known. The next three are called "upāya of attainment"; attainment means realization: 1. initial realization; 2. correct realization; 3. complete realization. The next three are called "upāya of superior increase"; cultivating and advancing to subsequent stages is called superior increase; since cultivation is not accomplished all at once, there are distinctions of beginning, middle, and end, hence there are three phrases. The next two are called "upāya of non-retrogression": 1. superior seeking; 2. unceasingness; hence it is called non-retrogression. The final single phrase is called "upāya of reaching the end": reaching the limit of the bodhisattva stage is called the end, and arriving at the Buddha-fruit stage is called reaching. These five are all accomplished through skillfulness and are collectively called upāya. Third, subsuming into three: these five kinds do not depart from characteristics, attainment, and fruit: the first one is characteristics, the second one is attainment, the third is fruit, the fourth reveals the unretrograde advanced cultivation of the preceding three kinds, and the fifth explains the exhaustion of the three causes to enter the fruit; therefore there are only three. In the third, being able to practice, from "O Sons of the Buddha" downward: having gladly known this, although not yet having set forth from the initial place, yet the determination to go is resolute and one is definitely able to practice; hence it says "down to having no obstacles." In the fourth, explaining being able to arrive, from "attains the bhūmis" downward: because one can definitely reach the subsequent bodhisattva bhūmis and the ground of Buddha-wisdom, it says "attains the bhūmis down to the light of the Buddha's wisdom." In the second, the simile, there are also four: the merchant leader illustrates the bodhisattva; leading people illustrates benefiting others. In the first, the inquiry: regarding the road, both the places of travel and the places of lodging have advantages and hazards, so both must be inquired about. Second, from "not yet having set forth from the initial" downward: the simile of knowing previously inquired about the traveling road but did not inquire about the place of lodging; now it knows the time of lodging without discussing the place of travel; the text is complementary and reciprocal. Furthermore, the previous was place and this is time; the text mutually reveals them. Third, from "being able through wisdom" downward illustrates being able to practice: having skillfully known that the places of travel and lodging, and the times of travel and lodging, each have advantages and hazards, one therefore deliberate and prepares all provisions, avoiding hazards and pursuing advantages to reach the destination. Whenever discussing a guide, one must possess these two; hence the treatise says, "1. the upāya of not getting lost on the path; 2. the upāya of provisions and benefits." This is what it refers to; hence it says "down to properly guiding the multitude." Fourth, from "reaching the great city" downward illustrates being able to arrive; this can be understood. In the third, the application: first, the inquiry and knowing are generally applied; second, from "at that time" downward separately applies being able to practice; third, from "down to causing to abide" downward separately applies being able to arrive; fourth, from "therefore" downward concludes their diligent practice; this can be understood. Above, the distinctive explanations. From "O Sons of the Buddha" downward is the third, generally concluding with a summary explanation.