華嚴經探玄記 9.12

9.12

自下第二依本開末，分成九句：於中四位，謂願樂位、見位、修位、究竟位。初四寄在地前願樂位，次一寄初地，次三寄修位，後一明究竟位。問：此中正為說十地法，何故乃說地前及佛果？答：為顯十地前有起下之功、後有成上之義。又釋：由十地證智，放阿含光，是故地前是此十地阿含分攝。由此地智依果海成故，有佛果上不思佛法，及下鳥跡所依空等，並是其事。初中，初一約聞慧修善根，名攝一切。二明思慧之始，簡擇道理。論中智方便者，釋善分別也。道品，釋佛法也。三思慧之終謂因思廣知。彼彼義，釋諸法。種種知，釋廣知。四明修慧無疑立教可信，故云決定說，謂修通二利。今據利他菩薩，化他即是自成佛法，故入自利收。論中隨所思義，是上思慧所思。名字具足，是聞慧所持，故決定說也。上來顯信樂，自下辨得證。五見位智，謂由地前加行位終，觀於唯識無境之義，依無間定雙印於彼能所取空，彼增上力引起識中本性無流，生起大智照遍滿法界，名為初地入真見道。論中一切法平等智，釋無分別智，謂於初地正證真如，無能所二相，故云平等。《唯識論》中或云有智無境，以真絕相故；或云雙泯，以境智相如故。今辨四句皆得，可準知之。見道時中善淨者，釋善淨不雜，謂離二我分別隨眠。此文善分別者，是彼不雜之義，謂煩惱離故名分，使永斷名善，此無間道中斷障之義。又釋：善淨不雜是解脫道中證彼無為清淨之義，故云不雜。此善分別者，是領證無為之義。又釋：無分別是根本智，善分別是後得智，勝進道中起行之義。六明修道位中地地別斷一無明，故於煩惱障亦永伏離，故云世法不染名不放逸入。魔法，是世法也。七明修位中智行轉進名地地轉入，謂無流善根永離一切三不善法，故云清淨。無貪等者，等取無瞋無癡也。復有善根能為出世間道品因者，是諸地中加行善根也。八十地學窮，名菩薩盡入。下大盡分中明第十地菩薩入如來十種祕密之智，以祕隱深密難可測知，故名不思議。法雲契入，名得彼智力。如歎淨名云「諸佛祕藏，無不得入。」此之謂也。九究竟位明因道既圓，佛果斯剋，窮滿果原，名佛盡入。論中入智者，釋得字也。

From here down, the second [gate], unfolding the branches based on the root, is divided into nine phrases: within this there are four stages, namely, the stage of aspiration and joy, the stage of seeing, the stage of cultivation, and the ultimate stage. The first four are lodged in the stage of aspiration and joy prior to the bhūmis; the next one is lodged in the first bhūmi; the next three are lodged in the stage of cultivation; and the last one clarifies the ultimate stage. Question: Here, the primary purpose is to expound the teaching of the ten bhūmis; why then speak of prior to the bhūmis and the fruit of buddhahood? Answer: In order to show that the ten bhūmis possess the function of initiating what is below before, and the meaning of completing what is above after. Another explanation: because the realizing wisdom of the ten bhūmis radiates the light of the āgamas, what is prior to the bhūmis is subsumed under the āgama portion of these ten bhūmis. Because this wisdom of the bhūmis is accomplished relying on the ocean of the fruit, there are the inconceivable buddhadharmas in the fruit of buddhahood, and below, the space on which bird tracks rely, and so forth—all of which are this matter. In the first [part], the first one is practicing the roots of good through wisdom born of hearing, which is called 'subsuming all.' The second clarifies the beginning of wisdom born of reflection, discerning principles. 'Upāya of wisdom' in the treatise explains 'good discernment.' 'Path factors' explains 'buddhadharmas.' The third is the culmination of wisdom born of reflection, meaning extensively knowing based on reflection. 'Various meanings' explains 'all dharmas.' 'Knowing in manifold ways' explains 'extensively knowing.' The fourth clarifies that wisdom born of cultivation is free from doubt and establishes teachings that can be trusted, hence it says 'expounding with certainty,' meaning cultivation extends through both benefits. Now, based on the bodhisattva's benefit of others, transforming others is itself the completion of buddhadharmas, so it is subsumed under the benefit of oneself. In the treatise, 'in accordance with the meaning reflected upon' is what was reflected upon by the above wisdom of reflection. 'Names and phrases being fully complete' is what was retained by the wisdom of hearing; hence it is 'expounding with certainty.' The above revealed faith and aspiration; from here down the attainment of realization is distinguished. Fifth, the wisdom of the stage of seeing: at the end of the preparatory stage prior to the bhūmis, one contemplates the meaning of consciousness-only without external objects, and relying on the uninterrupted samādhi, mutually confirms the emptiness of both grasped and grasper; that predominant power induces the original outflow-free nature within consciousness, giving rise to great wisdom whose illumination pervades the dharmadhātu, which is called entering the true path of seeing on the first bhūmi. In the treatise, 'wisdom of the equality of all dharmas' explains non-conceptual wisdom; that is, on the first bhūmi, directly realizing true thusness without the dual characteristics of grasper and grasped, hence called 'equality.' The *Vijñaptimātratāsiddhi* sometimes says there is wisdom without objects, because true reality transcends characteristics; and sometimes says both are extinguished, because object and wisdom are mutually suchlike. Now distinguishing the four propositions, all are valid, as can be known accordingly. 'Well-purified in the time of the path of seeing' explains 'well-purified and unmixed,' meaning freedom from the dormant tendencies of the conceptualizations of the two selves. 'Well-discriminating' in this text is the meaning of that 'unmixed': the parting from afflictions is called 'discriminating,' and their eternal severance is called 'well'; this is the meaning of severing obstacles in the uninterrupted path. Another explanation: 'well-purified and unmixed' is the meaning of realizing the unconditioned purity in the path of liberation, hence called 'unmixed.' This 'well-discriminating' is the meaning of experiencing and realizing the unconditioned. Another explanation: non-conceptual is the fundamental wisdom, while well-discriminating is the subsequently acquired wisdom, which has the meaning of initiating practice in the path of superior progress. Sixth clarifies that in the stage of the path of cultivation, each bhūmi separately severs one [kind of] ignorance, and thus one also eternally subdues and departs from the affliction obstacle; hence it says 'untainted by worldly dharmas is called the entry of non-negligence.' 'Māra's dharmas' are worldly dharmas. Seventh clarifies that in the stage of cultivation, the progressive advancement of wisdom and practice is called 'progressively entering bhūmi by bhūmi,' meaning that outflow-free roots of good eternally depart from all three unwholesome dharmas, hence called 'purity.' 'Non-greed and so forth' includes non-hatred and non-delusion. 'Furthermore there are roots of good able to serve as the cause for the factors of the supramundane path' refers to the preparatory roots of good within the various bhūmis. Eighth, the bodhisattva's learning reaches its exhaustion, which is called 'the bodhisattva's complete entry.' Below, in the section on the great exhaustion, it clarifies that the bodhisattva on the tenth bhūmi enters the ten kinds of secret wisdom of the Tathāgata; because it is concealed, profound, and secret, difficult to fathom, it is called 'inconceivable.' Merging and entering like a cloud of Dharma is called 'attaining the power of that wisdom.' As in the praise of Vimalakīrti: 'Of the secret treasuries of all buddhas, there are none he does not enter'—this is what it refers to. Ninth, the ultimate stage clarifies that the causal path having been perfected, the fruit of buddhahood is thereby attained; fathoming and fulfilling the source of the fruit is called 'the Buddha's complete entry.' In the treatise, 'entering wisdom' explains the word 'attain.'