華嚴經探玄記 12.28

12.28

Second, within the formal explanation of the characteristics of the bhūmi, the treatise first clarifies that relying on the pure dhyāna and dhāraṇīs of the preceding bhūmi, on this bhūmi knowledge of reality is purified, hence it explains the flaming bhūmi. Among the four divisions: first is the expedient means for entering the bhūmi, hence called the cause; second is the practice of leaving obstacles behind upon first entering the bhūmi, hence called purity; third is the practices such as the factors of the Path while correctly abiding in the bhūmi, being able to eliminate something, hence the antidote, and progressing in ever higher cultivation, hence called cultivation and increase; fourth is the perfection of the bhūmi, which is the fruit of that purity, antidote, and cultivation and increase. Furthermore, the first is the cause of the bhūmi, the last is the fruit of the bhūmi, and the middle two are the characteristics of the bhūmi. Again, the first is the preparatory path (prayogamārga), the next is the uninterrupted path (ānantaryamārga), the next is the path of liberation (vimuktimārga), and the last is the path of special progression (viśeṣamārga). Why is liberation called the antidote? Because by overturning the obstacle it reveals the bhūmi.