華嚴經探玄記 13.81

13.81

第四「解脫月」下明前上地勝差別。於中有二：初明勝前六地、後明勝後三地。就前中二：先問、後答。答中，先總、後別。總中，先標、次「何以故」下釋。謂既諸地齊具，何故第七獨名為勝？下釋中以此地中功用行滿，故云功行具足也，能入第八無功用道也。通謂五通，明後地業用。智是八地證智，如前修無功用行處說。道是彼因，即此地也。下別釋勝相中，論主先總問起。云何此地中方便行滿足者，方便行是功用行。「彼餘」下總舉以釋，謂世出世舉前六地；更起殊勝行，舉此第七。「是故」下結勝過劣。初地願力緣遍滿真如，名為大法；二地戒除心惡；三地求於佛慧以益眾生，名轉增長得；四地智光名得法，明四地入出世道；五地還能隨世；六地入深緣起。上六各是一行中具一切，今此地中一切中具一切，故過前也。論中下地增上等，是結前也。「云何」下，生後也。「修行」下略顯也。智方便，是前方便慧。菩提分，是前所起菩提分行。於此地功用行滿，總結滿也。二「何以故」下正顯勝後地。於中二：先明此勝過、二「解脫月」下因辨諸地染淨之義。前中先責意，既云此地菩提分勝故得名勝，此勝於後有何業用？下釋中，先法、次喻、後合。初中，慧所行道，是雙行之道。「以是力」下，正顯勝相，謂以此勢力令八地上任運之行自然成就，更無加行。二世界者，無功用位如淨世界，有功用位如染世界，隔位難超，故以為喻。又釋：前六地喻之以染，後之三地喻之以淨，唯第七地名染淨位，以能越染到此淨處。既染由此越、淨由此到，是故此地極為要勝。合中，言行雜道者，是染淨道也。論經名染淨世界，據此義也。二「解脫月」下因辨諸地染淨之相。於中，先問、後答。答中二：先通明諸地染淨之相、後「佛子」下別約七地以明染淨。前中，有法、喻、合。法中，先總標；次徵責，云前言是染，今復云淨，此有何義？下釋以迴向菩提，名離罪染。論經中有二句釋：一向菩提是大心，故名離染業；二隨道行如是深心，故名離煩惱。喻中二，先舉輪王，喻前七地未名純淨；後舉梵王，喻後三地乃名為淨。合輪王中五句：一菩薩如是，以合輪王。二從初地來乘等，合乘寶象。三知心煩惱，合知貧苦。四不為所污，合王雖無苦。五不名為過，合未離人。合梵王喻，準釋可知。二「諸佛子」下別明此地染淨相。中亦二：初明此地離障勝前，故云過貪欲等；二明此地形前望後得名不定，以不能常在純無流觀，是故將出觀求佛以為煩惱也。第五「從菩薩住七地」下明雙果分。理實此果通前諸分，以彼雙行是正地相，故名彼果。論分為四：一業清淨者，是前彼障對治家果；二得勝三昧者，是雙行家果；三過地者，是前上地勝果；四得勝行者，是前樂無作行對治果，以彼方便及起勝行滿足在此故也。就初業清淨中有四：一戒淨，有二：一就具明戒，故云成深淨身等；二約行明戒，謂斷惡修善，故云所有不善等。二「又世間」下明世間智清淨勝。三「於三千」下明得自身勝心行。二平等無與等者，謂深心及妙行為二也。四「是菩薩所有」下明得勝力。言禪等現前勝者，略釋，謂等取神通等也。禪是四禪、定是滅定，故云寂滅樂行故滅定。三摩拔提，此云等引，謂平等引生諸功德故。餘文可知。二「能入」下明三昧勝，有二：初別列十門、二總結多類。前中，初五起解分別、後五成行分別。前中，一依未觀之義，伏心令觀。二依已觀之義，重更審思。上二知理法。三由義持力，依一句解無量義，進益心慧。四由文持力，依一義，說無量名，故能分別義也。上二知教法。五依通一切五明處智，此知事法，故云如實分別。後五中，初一煩惱障淨，顯其行深；後四智障淨，顯其行廣。初中，以真如觀堅固不壞故治惑障。後四治智障中，一勝功德障者，謂不能發起智通勝德故以為障，對治可知。二不能具起無礙法界自在業行故以為障，依定起此故以為治。三於深上佛法怯弱障者，謂如來所說深玄之法，情礙不入故以為障，對治可知。四不住行障者，不能寂用無礙俱行故以為障。經對治中，背二種生死，向無住涅槃故名也。三「是菩薩」下明過地。於中有三：初行修善巧過、二作業廣大過、三行修勝入過。就初中四句：一巧智；二深悲；三過聲聞等，對下彰出；四趣佛智地，對上彰入。謂此能入八地已上法流水中，止觀俱現，任運流注入佛果海故名也。二「是菩薩住是」下明作業廣大過。於中二：先正現過相、二彰其分齊。前中亦二：先對下彰出，過二乘故，論云無量三業。無相行者，入定遠離相無量。聲聞緣覺亦有淨業遠離，相非無量，不能利益一切眾生故。此釋過二乘。復次此無量勝餘下地者，此顯過前六地等也。二「是菩薩清淨行」下，對上明入。謂得八地無生忍光相，故能照明也。二彰過分齊中，先問、後答。解脫月執前同後難，剛藏簡後異前答。答中，法、喻、合。法中，緣大法者，觀察攀緣佛果大法也。以四五六地寄二乘位，此地出彼，故說為過；理實已前非不過也。論云方便行盡念觀住故者，方便慧及殊勝行滿足名盡，於上境界念觀相應故名為住。三「佛子」下明行修勝入過。於中甚深者遠入故者，能上入也。遠離者彼障滅者，離前障也。釋無行可知。言身口等者，論云聲聞辟支佛雖離，彼相業不如是，得少為足，不求上行故。謂二乘雖亦離相，業用不如菩薩，以少為足不上求故。餘文可知。四「解脫月」下明得勝行。於中二：先明三摩拔提勝行，謂在空不住故；二發起勝行，謂起殊勝行故。前中，先問、後答。答中，從六地等，明得法分齊。今此地等，辨勝過劣，於中有法、喻、合。法中，先總明得而不證。後「是菩薩成就」下別顯。以不捨眾生即寂起用，故云成就不思身等。喻、合可知。二「菩薩如是以大願力」下明發起勝行。經中十句，論攝為八，以後三句合為一，故有八種行。共對治攝者，謂此八行皆共所治俱而不污。又障共能治，治行常立，如是深樂涅槃現身生死。以能所治俱名共對治，二門互收，故復云攝也。初中，願力智力，是能發起。從禪等，明所起行緣。雖深愛等，正明所發行相。一起功德行隨順世間門，謂現世間增修德行。二既現世間，以何等身？謂上首之身方能攝故。三既在世間，豈不被染？以願力取有，故無所染。四既在世不染，為不同世行故不被染耶？釋云不爾。示有妻子，名家不斷，在此熾然而不為燒。五非直如上同凡攝化，亦乃能轉二乘上入佛智，故名入行也。六示資生行，謂飲食資身、睡能資神，皆順生死是魔境界。七示有衰退，老病死三是魔所行。上二轉魔行。八轉行者，轉諸凡夫煩惱之行。所轉煩惱不出三種，謂見、愛、無明，故有三句。初化轉諸見，謂外道著見名為見貪，化離名轉。二化轉無明，謂智不能達世及出世名為障礙，化離名轉。三化轉貪結，菩薩現受勝妙樂具，過天龍等處而不著，令彼見已生尊心，各令捨已所貪五欲，故名攝取轉彼貪心。又釋：此三亦是菩薩自行常正，謂明菩薩處邪恒正、居礙不礙、在貪不貪，俱皆名轉。下明位果中，三果科釋皆同前說。能練行中，言護持佛法者，論云「於三千界得為大師故能護法。」次二句釋師義。方便行滿者，功用行，修自行勝故。守護上首，利他行勝，故堪為師。所練淨中，言愍眾生故法忍轉淨者，利益眾生，法忍轉顯。此地釋名應知者，謂利生是有中殊勝行，法忍是空中方便智，此二雙行名善修無相行也。言善根轉勝者，修行功用盡至，故名遠行。言盡至者，是功用究竟義也。喻中，眾寶嚴金者，示現一切菩提分法方便行，功用滿足故也。釋教智淨中日光如前地說者，前地取月光勝月輪，今取日光，不取輪義同前地月，故指彼也。此地勝者，日勝月故。餘文準釋可知。

Fourth, from 'Mukticandra' onwards explains the superior distinction [of this bhūmi] over the prior and subsequent bhūmis. Herein there are two: first, explaining its superiority over the prior six bhūmis; second, explaining its superiority over the subsequent three bhūmis. Within the former there are two: first, the question; second, the answer. Within the answer, first is general, then particular. In the general [answer], first it indicates [the point]; next, from 'Why is this?' onwards it explains it. That is to say, since all the bhūmis equally possess them, why is the seventh alone called superior? In the subsequent explanation, it is because in this bhūmi effortful practice is perfected; hence it says 'merit and practice are completely fulfilled'—it is able to enter the effortless path of the eighth [bhūmi]. 'Abhijñā' refers to the five superknowledges, clarifying the karmic function of the subsequent bhūmis. 'Jñāna' is the realized cognition of the eighth bhūmi, as explained earlier under cultivating effortless practice. 'Mārga' (path) is its cause, which is precisely this bhūmi. In the subsequent particular explanation of the characteristics of superiority, the treatise master first raises a general question: 'How is it that the practice of skillful means is fulfilled in this bhūmi?' Skillful means practice is effortful practice. From 'the others' onwards raises [the rest] to explain: 'worldly and world-transcending' refers to the prior six bhūmis; 'further initiating superior practices' refers to this seventh [bhūmi]. From 'Therefore' onwards concludes superiority over the inferior. On the first bhūmi, the power of vow takes the all-pervading tathatā as object, called the 'great Dharma'; on the second bhūmi, morality eradicates mental evil; on the third bhūmi, seeking the Buddha's wisdom to benefit sentient beings is called 'increasingly acquired'; on the fourth bhūmi, the radiance of wisdom is called 'attaining the Dharma', showing that the fourth bhūmi enters the world-transcending path; on the fifth bhūmi, one can additionally accord with the mundane; on the sixth bhūmi, one enters profound dependent origination. The above six [bhūmis] each possess all within a single practice; now in this bhūmi, all are possessed within all, hence it surpasses the preceding. In the treatise, 'the lower bhūmis being enhanced', etc., concludes the preceding. From 'How' onwards generates the subsequent. From 'cultivation' onwards briefly reveals it. 'Wisdom and skillful means' is the prior skillful means wisdom. 'Bodhipakṣa' refers to the factors of enlightenment initiated prior. In this bhūmi, effortful practice is fulfilled; this generally concludes the fulfillment. Second, from 'Why is this?' onwards directly reveals its superiority over the subsequent bhūmis. Herein there are two: first, explaining this surpassing excellence; second, from 'Mukticandra' onwards, proceeding to distinguish the meaning of defilement and purity of the bhūmis. In the former, the intent of the objection first is: since it is said that the factors of enlightenment in this bhūmi are superior and thus it is named superior, what karmic function does this superiority have toward what follows? In the subsequent explanation, first the doctrine, next the simile, and then the application. In the first, the 'path traversed by wisdom' is the path of dual practice. From 'through this power' onwards directly reveals the superior characteristics, meaning that through this momentum, the spontaneous practices above the eighth bhūmi are naturally accomplished without further preparatory effort. As for the 'two worlds', the effortless stage is like a pure world, while the effortful stage is like a defiled world; demarcated stages are difficult to transcend, hence they are taken as a simile. Another explanation: the prior six bhūmis are compared to defilement, the subsequent three bhūmis are compared to purity, and only the seventh bhūmi is called the stage of defilement and purity, because it can cross beyond defilement to reach this purity. Since defilement is crossed because of it and purity reached because of it, this bhūmi is exceedingly crucial and superior. In the application, speaking of 'practices on the mixed path' refers to the path of defilement and purity. The treatise sūtra calls it 'defiled and pure worlds', based on this meaning. Second, from 'Mukticandra' onwards proceeds to distinguish the characteristics of defilement and purity in the bhūmis. Herein, first the question, then the answer. Within the answer there are two: first, generally clarifying the characteristics of defilement and purity across the bhūmis; second, from 'Sons of the Buddha' onwards, specifically clarifying defilement and purity in terms of the seventh bhūmi. In the former, there are doctrine, simile, and application. In the doctrine, first it generally indicates; next it raises the objection, saying: earlier it was said to be defilement, yet now it is again called purity—what meaning does this have? The subsequent explanation says that dedicating towards bodhi is called being free from the defilement of faults. In the treatise sūtra there are two clauses of explanation: first, directing toward bodhi is the great mind, hence it is called being free from defiled karma; second, practicing in accord with the path is such a profound mind, hence it is called being free from afflictions. In the simile there are two: first, citing the wheel-turning king to illustrate that the prior seven bhūmis are not yet called purely pure; second, citing King Brahmā to illustrate that only the subsequent three bhūmis are called pure. In applying the wheel-turning king there are five clauses: 1. 'The bodhisattva is like this' applies to the wheel-turning king. 2. 'From the first bhūmi onwards, mounting...' applies to mounting the precious elephant. 3. 'Knowing the afflictions of the mind' applies to knowing poverty and suffering. 4. 'Not being defiled by them' applies to the king being free from suffering. 5. 'Not called having transcended' applies to not yet having left [the realm of] humans. The application of the Brahmā simile can be understood according to the explanation. Second, from 'All sons of the Buddha' onwards specifically clarifies the defiled and pure characteristics of this bhūmi. Herein there are also two: first, explaining that this bhūmi's freedom from hindrances surpasses the previous ones, hence it says 'surpassing lust', etc.; second, explaining that when this bhūmi looks back to the prior and forward to the subsequent, its designation is unfixed, because it cannot permanently abide in pure outflow-free contemplation; therefore, when about to emerge from contemplation to seek the Buddha, this is regarded as affliction. Fifth, from 'When the bodhisattva abides in the seventh bhūmi' onwards clarifies the section on the dual result. In actual principle, this result applies generally to all the preceding divisions, but since that dual practice is the primary characteristic of the bhūmi, it is called its result. The treatise divides it into four: 1. purity of karma is the result belonging to the prior counteractive remedy against those hindrances; 2. obtaining superior samādhi is the result belonging to dual practice; 3. transcending the bhūmis is the result of superiority over the prior and higher bhūmis; 4. obtaining superior practice is the result of the prior counteractive remedy of delighting in effortless practice, because both those skillful means and the initiation of superior practices reach fulfillment here. Under the first, purity of karma, there are four: 1. Purity of morality has two: first, explaining morality in terms of equipment, hence it says 'accomplishing deep and pure body', etc.; second, explaining morality in terms of practice, meaning severing evil and cultivating good, hence it says 'all unwholesome', etc. 2. From 'Moreover, worldly' onwards explains the superior purity of worldly knowledge. 3. From 'In the trichiliocosm' onwards explains obtaining superior mental activities of one's own body. 'The two equalities without equal' refers to profound mind and wondrous practice as the two. 4. From 'All that this bodhisattva has' onwards explains obtaining superior powers. Speaking of 'dhyāna and so forth being present and superior' is a concise explanation, meaning that 'so forth' includes superknowledges, etc. Dhyāna refers to the four dhyānas; concentration refers to the cessation attainment (nirodhasamāpatti), hence it says 'because of practicing the bliss of quiescent cessation, the cessation attainment'. 'Samāpatti' is translated here as 'equipoise' (dengyin), meaning equally producing all merits. The rest of the text is understandable. Second, from 'able to enter' onwards explains the superiority of samādhi, having two: first, individually listing ten gates; second, generally concluding many kinds. In the former, the first five are distinctions generating understanding, and the latter five are distinctions fulfilling practice. In the former: 1. relying on an unexamined meaning, subduing the mind to cause it to examine; 2. relying on an already examined meaning, reflecting and pondering again; the above two know the phenomena of principle (tattva-dharma); 3. through the power of retaining meaning (arthadhāraṇī), understanding limitless meanings from a single phrase, advancing and benefiting mental wisdom; 4. through the power of retaining text (vyañjanadhāraṇī), expressing limitless names from a single meaning, thereby able to distinguish meaning; the above two know the teaching phenomena (deśanā-dharma); 5. relying on the wisdom that penetrates all five fields of knowledge (vidyāsthāna), this knows phenomenal matters, hence it says 'discriminates in accord with reality'. Among the latter five: the first purifies the affliction hindrance, showing the depth of practice; the latter four purify the cognitive hindrance, showing the breadth of practice. In the first, because the contemplation of tathatā is firm and indestructible, it remedies the hindrance of delusions. Among the latter four remedying the cognitive hindrance: 1. the hindrance regarding superior merits means that being unable to initiate the superior merits of wisdom and superknowledges constitutes a hindrance; the counteractive remedy is obvious; 2. being unable to fully initiate unhindered dharmadhātu sovereign activities constitutes a hindrance; initiating this on the basis of concentration constitutes the remedy; 3. the hindrance of timidity toward the profound and supreme Buddha-Dharma means that toward the profound and mysterious Dharma taught by the Tathāgata, affective blockage prevents entry, constituting a hindrance; the counteractive remedy is obvious; 4. the hindrance regarding non-abiding practice means that being unable to practice quiescence and function concurrently without hindrance constitutes a hindrance; in the sūtra's counteractive remedy, turning away from the two kinds of saṃsāra and heading toward non-abiding nirvāṇa gives it its name. Third, from 'This bodhisattva' onwards explains transcending the bhūmis. Herein there are three: 1. transcending through skillfulness in cultivation; 2. transcending through the vastness of karmic activities; 3. transcending through superior entry in cultivation. Under the first there are four phrases: 1. skillful wisdom; 2. deep compassion; 3. surpassing śrāvakas and so forth, showing departure in contrast to the lower; 4. proceeding to the stage of Buddha-wisdom, showing entry in contrast to the higher. That is, this [bodhisattva] can enter the stream of Dharma above the eighth bhūmi, where calming and insight both manifest, naturally flowing into the ocean of Buddhahood; hence the name. Second, from 'The bodhisattva abiding in this' onwards explains transcending through the vastness of karmic activities. Herein there are two: first, directly showing the characteristics of transcendence; second, revealing its demarcations. In the former there are also two: first, showing departure in contrast to the lower, because of surpassing the two vehicles; the treatise says 'limitless threefold karma'. As for signless practice: entering concentration is free from signs limitlessly. Śrāvakas and pratyekabuddhas also have pure karma that is free from signs, but it is not limitless, because they cannot benefit all sentient beings. This explains surpassing the two vehicles. Furthermore, 'this limitlessness surpasses the remaining lower bhūmis' reveals surpassing the prior six bhūmis, etc. Second, from 'This bodhisattva's pure practice' onwards explains entry in contrast to the higher. This means obtaining the light-characteristics of the non-arising forbearance of the eighth bhūmi, and thus being able to illuminate. Second, in revealing the demarcations of transcendence, first the question, then the answer. Mukticandra raises a difficulty taking the prior as identical to the subsequent; Vajragarbha answers by distinguishing the subsequent as different from the prior. In the answer, there are doctrine, simile, and application. In the doctrine, 'taking the great Dharma as object' means contemplating and taking as object the great Dharma of the Buddha-fruit. Because the fourth, fifth, and sixth bhūmis are provisionally associated with the stages of the two vehicles, this bhūmi transcends them, hence it is said to surpass them; in actual principle, it was not the case that the prior [bhūmis] did not surpass them. The treatise says 'because skillful means practices are exhausted and one abides in mindful contemplation': skillful means wisdom and superior practices reaching fulfillment is called 'exhausted'; mindfulness and contemplation being congruent with the higher realm is called 'abiding'. Third, from 'Sons of the Buddha' onwards explains transcending through superior entry in cultivation. Herein, 'profound because of entering far' means able to enter upward. 'Remote because those hindrances are extinguished' means leaving behind prior hindrances. The explanation of 'no activity' is clear. As for 'body, speech', etc., the treatise says: 'Although śrāvakas and pratyekabuddhas are free from them, their activity of signs is not like this, because they are satisfied with little and do not seek higher practices.' That is, although the two vehicles are also free from signs, their karmic functions are not like those of the bodhisattva, because being satisfied with little they do not seek higher. The rest of the text is understandable. Fourth, from 'Mukticandra' onwards explains obtaining superior practices. Herein there are two: first, explaining the superior practice of samāpatti, meaning not abiding in emptiness; second, initiating superior practices, meaning initiating extraordinary practices. In the former, first the question, then the answer. In the answer, 'from the sixth bhūmi', etc., clarifies the measure of attaining the Dharma. Now, this bhūmi, etc., distinguishes superiority over inferiority, wherein there are doctrine, simile, and application. In the doctrine, it first generally clarifies obtaining without realizing. Next, from 'This bodhisattva accomplishes' onwards specifically reveals it. Because not abandoning sentient beings means initiating function right within quiescence, it says 'accomplishes inconceivable body', etc. The simile and application are understandable. Second, from 'The bodhisattva thus through the power of great vows' onwards explains initiating superior practices. The ten phrases in the sūtra are subsumed into eight by the treatise, because the last three phrases are combined into one, resulting in eight kinds of practices. 'Subsumed under shared counteractive remedies' means that these eight practices are all concurrent with what is to be countered without being defiled. Moreover, the hindrance is concurrent with the capable remedy, and the remedial practice stands constantly; thus deeply delighting in nirvāṇa, one manifests a body in birth-and-death. Because the capable [remedy] and the object to be remedied are concurrent, it is called a shared counteractive remedy; the two gates encompass each other, hence it is further called 'subsumption'. In the first [practice], the power of vow and power of wisdom are what can initiate. From 'dhyāna', etc., clarifies the conditions of the initiated practices. 'Although deeply loving', etc., directly clarifies the characteristics of the initiated practices. 1. The gate of initiating meritorious practices and according with the mundane: manifesting in the world to increasingly cultivate virtuous practices. 2. Once manifesting in the world, with what kind of body? It must be the body of a leader to be able to gather [sentient beings]. 3. Once being in the world, is one not defiled? Because of taking existence through the power of vows, there is no defilement. 4. Since one is in the world without defilement, is it because of not sharing mundane actions that one is not defiled? The explanation says: not so. Showing having wives and children is called 'lineage uninterrupted'; being ablaze in this, yet not burned. 5. Not only gathering and transforming through sharing mundane states as above, but also able to transform the two vehicles to enter upward into Buddha-wisdom; hence it is called 'entering practice'. 6. Showing practices of requisites of life: food and drink nourish the body, sleep nourishes the spirit—these all accord with saṃsāra and are Māra's realm. 7. Showing having decline: the three of old age, sickness, and death are what Māra traverses. The above two transform Māra's actions. 8. Transforming practices: transforming the afflictive practices of ordinary beings. The transformed afflictions do not exceed three kinds: views, craving, and ignorance; hence there are three phrases. First, transforming views: non-Buddhists clinging to views is called greed for views; transforming them to be free [from views] is called transforming. Second, transforming ignorance: wisdom being unable to penetrate the mundane and world-transcending is called hindrance; transforming them to be free is called transforming. Third, transforming the fetter of greed: the bodhisattva manifests receiving superior and marvelous articles of pleasure, surpassing the realms of devas, nāgas, etc., yet without attachment, causing them upon seeing this to generate veneration, and causing each to abandon the five desires for which they had greed; hence it is called gathering and transforming their greedy mind. Another explanation: these three are also the bodhisattva's own practice being constantly correct, meaning clarifying that the bodhisattva dwelling in falsehood is constantly correct, abiding in obstruction is unobstructed, and being in greed is non-greedy; all of these are called transforming. Below, in explaining the stage results, the section divisions and explanations of the three results are all identical to the previous explanations. In the practice of capable refinement, speaking of 'protecting and maintaining the Buddha-Dharma', the treatise says: 'In the trichiliocosm, being able to become a great master, therefore able to protect the Dharma.' The next two phrases explain the meaning of 'master'. 'Fulfillment of skillful means practice' is effortful practice, superior in cultivating self-benefit. 'Guarding and leading' is superior in the practice of benefiting others; hence one is worthy of being a master. In the refined purity, speaking of 'for the sake of pitying sentient beings, the forbearance of phenomena becomes increasingly pure': benefiting sentient beings makes the forbearance of phenomena increasingly evident. The explanation of the name of this bhūmi should be known: benefiting sentient beings is the superior practice within existence, while the forbearance of phenomena is the skillful means wisdom within emptiness; practicing these two together is called 'well cultivating signless practice'. Speaking of 'roots of goodness becoming increasingly superior': the effort of cultivation reaches its utmost, hence it is called 'Far-Going' (dūraṅgamā). 'Reaching its utmost' means the consummation of effort. In the simile, 'gold adorned with various jewels' illustrates that the skillful means practices of all factors of enlightenment have completed their effort. In explaining the purity of teaching wisdom, 'sunlight as explained in the previous bhūmi' means: the previous bhūmi took the moonlight as surpassing the lunar disc, while now it takes the sunlight, not taking the disc; its meaning is the same as the moon in the previous bhūmi, hence it refers to that. This bhūmi is superior because the sun surpasses the moon. The rest of the text can be understood according to the explanation.