華嚴經探玄記 14.47

14.47

第二正說分中有八分：一方便作滿足地分者，攝前九地所修諸行總為方便，滿此地也。二得三昧分者，初住地行行德無量，以此地受職必依三昧，故偏舉之。三得受位分者，正住地行，謂依勝定能攝佛智故名也。四入大盡分者，是地滿行，此為望前已是窮盡，盡中之極故云大盡。五釋名分者，此地學窮，辨德顯稱。六神通力無上有上分者，地滿足已妙用自在，故曰神通。通用過前，名為無上；仰劣如來，名為有上。已下二分通於十地，但以前攝後，於此地收。七影像者，以喻顯法，如因像知質。八地利益者，彰說勝益，勸信趣入。就方便滿足地分中，先總標舉，謂無量是廣智，善修是深智。前諸地中具起此二通名善擇，謂妙智決擇故也。《寶性論》中地上菩薩起二修行：一約根本智名如實修行，當此善修也；二約後得智者遍修行，當此無量智也。下別辨中九句，論攝為七：初三為一，名善修行者，謂於諸地皆同善修，證助不住，似前八地中同相故也。謂白法是證，助道可知。大功德等是不住，不住無故不捨功德。護是不捨也，不住有故不捨智慧也。此三句次第相釋，謂何因得證？由起助故。何因成助？由不住故。下六句別顯中，初一句攝前七地二利行相，第八地初以辨七地差別，故此總攝一句顯之。言廣行大悲者，普遍釋意。七順自利，釋行也。隨順利他，釋大悲也。二言深知分別等者，別舉第八地，令佛土淨行。下四句別舉第九地中行。於中初句是九地中自分之行，教化眾生故云深入，即是入行稠林等也。下三句明勝進行，於中初解、次行、後證。言入諸等者，解佛所行真如境法。言趣向等者，求於佛果無厭足行。言得至等者，地盡至入，謂十地位窮名為地盡，依行得證名為至入。以此地中受佛智職故，云一切智位。

In the second [section], "The Main Teaching Portion", there are eight divisions: First is the division on the upāya that fulfills the bhūmi: it subsumes all the practices cultivated in the preceding nine bhūmis collectively as upāya, thereby fulfilling this bhūmi. Second is the division on attaining samādhis: the practice and virtuous qualities upon first abiding in the bhūmi are immeasurable, and because receiving the consecration in this bhūmi must rely on samādhi, it is specifically brought up. Third is the division on receiving the consecration: the practice of truly abiding in the bhūmi, which means that relying on superior concentration, one can encompass the Buddha's wisdom, hence the name. Fourth is the division on entering the great culmination: this is the practice of fulfilling the bhūmi; compared with the previous ones it is already an exhaustion, and being the utmost among exhaustions, it is called the great culmination. Fifth is the division on explaining the name: the learning of this bhūmi is exhausted, discriminating the virtues to reveal the designation. Sixth is the division on the supreme and unsurpassable power of supernatural penetrations: after fulfilling the bhūmi, the wonderful functions are sovereign, hence called supernatural penetrations; its common functions surpass the previous ones, so it is called unsurpassable; looking up [to the Buddha], it is inferior to the Tathāgata, so it is called surpassable. The following two divisions apply generally to the ten bhūmis, but because the former subsumes the latter, they are gathered in this bhūmi. Seventh is [the division on] reflections: revealing the Dharma by means of metaphors, just as one knows the substance from the reflection. Eighth is [the division on] the benefits of the bhūmi: revealing the superior benefits of the teaching to encourage faith and entry. In the division on the upāya that fulfills the bhūmi, it first identifies them generally, meaning that "immeasurable" is vast wisdom, and "well cultivated" is profound wisdom. In the previous bhūmis, fully giving rise to these two is collectively called "well selected," meaning selection through wonderful wisdom. In the Ratnagotravibhāga, the bodhisattvas above the bhūmis give rise to two kinds of cultivation: first, in terms of fundamental wisdom, it is called "cultivation in accord with reality," which corresponds to this "well cultivated"; second, in terms of subsequent wisdom, it is called "pervasive cultivation," which corresponds to this "immeasurable wisdom." In the detailed differentiation below, the nine clauses are subsumed into seven by the treatise: The first three form one, called "well cultivated": this means that across all bhūmis they are equally well cultivated, with realization, auxiliary [practices], and non-abiding, resembling the common characteristics in the previous eight bhūmis. Here, the "white dharmas" are realization; the auxiliary path can be known. "Great merit," etc., is non-abiding; because of not abiding in non-existence, one does not abandon merit. "Protecting" means not abandoning; because of not abiding in existence, one does not abandon wisdom. These three clauses explain one another in sequence: by what cause is realization attained? Through giving rise to the auxiliary [practices]. By what cause are the auxiliary [practices] accomplished? Through non-abiding. In the detailed demonstration of the six clauses below, the first clause subsumes the aspects of the practice of the two benefits from the previous seven bhūmis; since the beginning of the eighth bhūmi differentiates the seven bhūmis, here it is subsumed in one clause to reveal them. The statement "extensively practicing great compassion" explains the intention of universality. The seven compliances are for the benefit of oneself, explaining "practice." Accordance is for the benefit of others, explaining "great compassion." Second, the statement "deeply knowing distinctions," etc., specifically brings up the practice of purifying the Buddha lands in the eighth bhūmi. The four clauses below specifically bring up the practices in the ninth bhūmi. Among them, the first clause is the practice of its own stage within the ninth bhūmi, transforming sentient beings, hence called "deeply entering," which is entering the thicket of practices, etc. The three clauses below explain the practice of superior progression, wherein the first is understanding, the next is practice, and the last is realization. The phrase "entering all," etc., is understanding the real-suchness realm of dharmas practiced by the buddhas. The phrase "inclining toward," etc., is the practice of seeking the fruit of buddhahood without satiety. The phrase "attaining arrival," etc., is arrival and entry upon exhausting the bhūmi, meaning that the culmination of the ten bhūmis is called the exhaustion of the bhūmi, and attaining realization relying on practice is called arrival and entry. Because one receives the consecration of Buddha-wisdom in this bhūmi, it is called the "stage of omniscience."