華嚴經探玄記 12.28

12.28

二正說地相內，論中先明依前地淨定總持，今此地如實智淨，故說焰地。四分中，初是入地方便故云因；二是初入地出障行故云清淨；三是正住地道品等行能有所除故對治，進修上上故云修行增長；四是地滿，即彼清淨對治修行增長之果。又初一是地因、後一是地果、中二是地相。又初一加行道、次一無間道、次一解脫道、後一勝進道。何故解脫名對治耶？以翻障顯地。

Second, within the formal explanation of the characteristics of the bhūmi, the treatise first clarifies that relying on the pure dhyāna and dhāraṇīs of the preceding bhūmi, on this bhūmi knowledge of reality is purified, hence it explains the flaming bhūmi. Among the four divisions: first is the expedient means for entering the bhūmi, hence called the cause; second is the practice of leaving obstacles behind upon first entering the bhūmi, hence called purity; third is the practices such as the factors of the Path while correctly abiding in the bhūmi, being able to eliminate something, hence the antidote, and progressing in ever higher cultivation, hence called cultivation and increase; fourth is the perfection of the bhūmi, which is the fruit of that purity, antidote, and cultivation and increase. Furthermore, the first is the cause of the bhūmi, the last is the fruit of the bhūmi, and the middle two are the characteristics of the bhūmi. Again, the first is the preparatory path (prayogamārga), the next is the uninterrupted path (ānantaryamārga), the next is the path of liberation (vimuktimārga), and the last is the path of special progression (viśeṣamārga). Why is liberation called the antidote? Because by overturning the obstacle it reveals the bhūmi.