華嚴經探玄記 14.11

14.11

就初分中，總攝前七以為二相：諸地通行名為同相、諸地異修名為別相。同中三句，妙行慧者，是其證道，謂二無我上上證故。從初地來證二無我，轉勝至此，故云上上也。二方便道淨者，不住道清淨，謂悲智俱遊無偏住著。三善集助道法者，彼方便智行所攝，滿足助菩提分法，謂行是前證方便、智是前不住，彼二所攝助道之法。下明別相，有七：一初地十大願，能令心住。二地中行十善等行，是佛為護也。三地中厭得不退，禪定等者等取神通無量等，名自善根力也。得通達故，名得力也。四地中所說十種法智教化眾生者，前論中名智障淨勝也。念通達佛法者，釋此同彼，謂彼十法智、此名佛法。五地中十種深淨心平等，名直深心。六地中前大悲為首，及大悲增上也。觀因緣集者，是大悲滿足，亦是舉成觀法。成就福智，釋此同彼。七地中二句，初是前空中方便智、有中殊勝行。言不捨眾生者，釋彼同此，謂大悲等也。二以無量眾生界故入無量智道，是前十種無量也。何故前六各唯一句，此第七地有二句耶？釋：以是近方便故。又問：何故於此第八地初總集前地？答：諸聖教中，此例有四：一十住之初總集十信，如《本業經》說，此約退與不退以分其際，故作是結會。二初地加行總攝地前，如〈迴向品〉說，此約比證分際。三第八地初總集前七，如此文說，此就功用無功用分際故也。四第十地初總集前九，如下文說，此約因位成滿總攝前因。又釋：此四處，初約十千劫滿、二約初僧祇滿、三約二僧祇滿、四約三僧祇滿，故作是說。

Within the first section, the preceding seven are synthesized into two aspects: the common practices across the bhūmis are called the common aspect, and the distinct cultivations of the bhūmis are called the distinct aspect. Within the common aspect, there are three clauses: 'Wisdom of wondrous practice' is its path of realization, referring to the ever-higher realization of the two kinds of selflessness. From the first bhūmi onward, realizing the two kinds of selflessness has become progressively superior up to this point; thus it is called 'ever-higher'. Second, 'purification of the path of upāya' is the purity of the path of non-abiding, meaning that compassion and wisdom travel together without one-sided attachment. Third, 'well gathering the factors aiding the path' means being subsumed by that practice of wisdom of upāya, fulfilling the factors aiding bodhi; that is, practice is the previous upāya of realization, wisdom is the previous non-abiding, and these two subsume the factors aiding the path. Below, the distinct aspects are clarified, having seven items: 1. On the first bhūmi, the ten great vows are able to make the mind abide. 2. On the second bhūmi, practicing the ten wholesome deeds and so forth is the Buddha's protection. 3. On the third bhūmi, revulsion and attaining non-retrogression, dhyāna, and so forth—'and so forth' includes spiritual penetrations, the immeasurables, and so forth—is called the power of one's own wholesome roots. Attaining penetration is called 'attaining power'. 4. On the fourth bhūmi, the ten kinds of wisdom of dharmas taught to teach and transform sentient beings are called in the previous treatise the superiority of purifying cognitive obstacles. 'Mindfully penetrating the Buddha-dharma' explains that this is identical to that; that is, those ten dharmas of wisdom are here called Buddha-dharma. 5. On the fifth bhūmi, the ten kinds of profound, pure mind being equal is called the straightforward, profound mind. 6. On the sixth bhūmi, it is led by the previous great compassion and the intensifying of great compassion. Contemplating the gathering of causes and conditions is the fulfillment of great compassion, and also raises the method of completed contemplation. Accomplishing merit and wisdom explains that this is identical to that. 7. On the seventh bhūmi, there are two clauses: the first is the previous upāya-wisdom within emptiness and superior practice within existence. The phrase 'not abandoning sentient beings' explains that that is identical to this, referring to great compassion and so forth. Second, 'entering the path of immeasurable wisdom on account of the immeasurable realm of sentient beings' refers to the previous ten kinds of immeasurables. Why does each of the preceding six have only a single clause, while this seventh bhūmi has two clauses? Explanation: because it is the proximate upāya. Furthermore, it is asked: Why are the preceding bhūmis summarized together here at the beginning of the eighth bhūmi? Answer: In the sacred teachings, there are four instances of this pattern: First, at the beginning of the ten abodes, the ten faiths are summarized together, as taught in the Benye jing; this divides their boundary according to retrogression versus non-retrogression, hence this concluding synthesis is made. Second, the preparatory effort of the first bhūmi summarizes what precedes the bhūmis, as taught in the 'Dedication Chapter'; this is based on the boundary between inference and direct realization. Third, the beginning of the eighth bhūmi summarizes the preceding seven, as taught in this text; this is based on the boundary between effort and effortlessness. Fourth, the beginning of the tenth bhūmi summarizes the preceding nine, as taught below; this is based on the fulfillment of the causal stage summarizing the preceding causes. Another explanation: these four locations correspond respectively to the completion of ten thousand kalpas, the completion of the first asaṃkhyeya, the completion of the second asaṃkhyeya, and the completion of the third asaṃkhyeya; hence this is stated.