華嚴經探玄記 12.47

12.47

初釋名者，《唯識》云「真俗兩智行相互違，合令相應極難勝故。」《攝大乘》云「由真諦智與世間智更互相違，合此難合令相應故。」世親釋云「由此地中知真諦智是無分別，知世間工巧智是有分別，此二相違應修令合，能合難合令相應故，故名極難勝。」無性釋及梁論並同此。《瑜伽論》云「今此地中顯示菩薩於諸聖諦決定妙智極難可勝，名難勝地。」《解深密》云「由即於彼菩提分法方便修習最極艱難，名極難勝地。」《金光明》云「是修行方便勝智自在難得故，見思煩惱不能伏故，名難勝地。」《莊嚴論》云「於五地有二種難：一勸化眾生心無惱難、二生不從化心無惱難。此地菩薩能退二難，於難得勝，故名難勝。」《顯揚論》云「證得極淨緣諦所知諸法微妙慧蘊，成極難成，不住流轉、寂靜聖道，名極難勝。」《十住論》云「第五地中功德力成，一切諸魔不能壞故，名難勝地。」《仁王經》名勝慧地，諸餘經論多分皆同。問：《仁王經》初地菩薩四天王，雙照二諦平等道，如何諸論唯說五地？答：三藏云「據實初地二諦雙照，而約任運故說五地。」今釋：此是寄法顯位，前地出世，此地却入，實為難故。

First, in explaining the name, the Vijñaptimātratāsiddhi says: "Because the two forms of wisdom, ultimate and conventional, are mutually contradictory in their operation, combining them so that they correspond is extremely difficult to conquer." The Mahāyānasaṃgraha says: "Because the wisdom of ultimate truth and mundane wisdom are mutually contradictory, combining these things that are difficult to combine so that they correspond [gives it this name]." Vasubandhu's commentary explains: "Because on this bhūmi the wisdom that knows ultimate truth is non-conceptual, and the wisdom that knows mundane arts and crafts is conceptual, these two being mutually contradictory should be cultivated to make them combine; because one can combine what is difficult to combine and make them correspond, it is therefore called Extremely Difficult to Conquer." Asvabhāva's commentary and the Liang translation [of the Saṃgraha] both agree with this. The Yogācārabhūmi says: "Now on this bhūmi it is revealed that the bodhisattva's definitive, wonderful wisdom regarding the noble truths is extremely difficult to conquer, hence it is called the bhūmi Difficult to Conquer." The Saṃdhinirmocana says: "Because the skillful cultivation of those very factors of bodhi is supremely arduous, it is called the bhūmi Extremely Difficult to Conquer." The Suvarṇaprabhāsa says: "Because this superior wisdom of skillful cultivation is difficult to attain in its mastery, and afflictions of views and thoughts cannot subdue it, it is called the bhūmi Difficult to Conquer." The Mahāyānasūtrālaṃkāra says: "On the fifth bhūmi there are two difficulties: 1. the difficulty of mind being free of vexation when encouraging and transforming sentient beings; 2. the difficulty of mind being free of vexation when sentient beings do not follow transformation. Bodhisattvas on this bhūmi can repel these two difficulties and achieve conquest over what is difficult, hence it is called Difficult to Conquer." The Prakaraṇāryavācā says: "Realizing the extremely pure, subtle aggregate of wisdom that cognizes all dharmas as objects of the truths, and accomplishing what is extremely difficult to accomplish, abiding neither in saṃsāra nor in the quietude of the noble path, it is called Extremely Difficult to Conquer." The Daśabhūmika-vibhāṣā says: "On the fifth bhūmi the power of merit is perfected, and all māras cannot destroy it, hence it is called the bhūmi Difficult to Conquer." The Renwang jing calls it the bhūmi of Superior Wisdom; most other sūtras and treatises largely agree. Question: In the Renwang jing, the bodhisattva of the first bhūmi is a king of the four heavenly realms and doubly illuminates the equal path of the two truths; why do the various treatises speak of this only on the fifth bhūmi? Answer: The Tripiṭaka Master says: "In reality, the two truths are doubly illuminated on the first bhūmi, but in terms of spontaneous operation, it is spoken of regarding the fifth bhūmi." Now I explain: this assigns dharmas to manifest the stations; the preceding bhūmi was supramundane, while this bhūmi enters back into [the world], which is truly difficult.