華嚴經探玄記 12.44

12.44

第二「菩薩住是第四」下明位果，三果即為三段。就初調柔果中，有四：一調柔行、二教智淨、三別地行、四結說。初中，先法、次喻、後合。法中，先見佛為練行緣、二恭敬等為能練行、三「是菩薩」下明所練淨。能練中，有出家者，初供佛福行；後近佛慧行，一近佛、二聽法、三信奉等思、四出家修行。初二地寄人王報，故有出家；三地天王，出家不便；今此四地寄當出世，次辨出家，攝報不便。調柔中，五地亦爾，可知。金作莊嚴具者，論云「喻阿含現作證智莊嚴，示現得證智故。」二摩尼珠喻教智淨，前諸地無者，為是世間故；此出世，故有是用。又經中略無別地行相，餘並如論應知。

Second, from "The bodhisattva abiding in this fourth..." onward explains the fruit of the station. The three fruits form three sections. In the initial fruit of being tamed and pliant, there are four: 1. the practice of being tamed and pliant; 2. purification of taught knowledge; 3. the distinctive bhūmi practice; 4. the concluding statement. In the first, there is first the principle, next the metaphor, and then the application. Within the principle, first seeing the Buddha serves as the condition for refining practice; second, paying reverence and so forth serve as that which can refine practice; third, from "this bodhisattva" onward clarifies that which is refined and purified. Within that which can refine, there is leaving household life: first is the meritorious practice of making offerings to the Buddha; later is the wisdom practice of approaching the Buddha: 1. approaching the Buddha, 2. hearing the Dharma, 3. faith and acceptance as reflection, 4. leaving household life to cultivate practice. The first and second bhūmis are assigned to the retribution of human kings, hence there is leaving household life; on the third bhūmi one is a heavenly king, where leaving household life is inconvenient; now on this fourth bhūmi, assigned to being supramundane, leaving household life is subsequently expounded, as retaining retribution is inconvenient. In being tamed and pliant, the fifth bhūmi is also like this, as can be understood. Regarding making gold into ornaments, the Commentary states: "This is a metaphor for the Āgama manifesting the adornment of the wisdom of realization, demonstrating that one has attained the wisdom of realization." Second, the mani jewel illustrates the purification of taught knowledge; it was absent in the preceding bhūmis because they were mundane, whereas this is supramundane, so it has this function. Furthermore, the distinctive marks of the bhūmi practice are omitted in the sūtra; the rest should all be known in accordance with the Commentary.