華嚴經探玄記 13.3

13.3

First, explaining the name: The Mahāyānasaṃgraha says, "Because through the cognition of dependent origination one is able to make the perfection of prajñā become manifest before one, it is called the 'Manifest Bhūmi' (abhimukhī-bhūmi)." Vasubandhu explains, "This means that in this bhūmi one abides in the cognition of dependent origination, and through the power of this cognition one causes non-conceptual cognition to become manifest, awakening to all dharmas as neither defiled nor pure." Asvabhāva's commentary and the Liang Treatise (Paramārtha's translation of the Mahāyānasaṃgraha) both agree with this explanation. Explanation: This is because preparatory cognition induces fundamental cognition, realizing the dharmadhātu of true suchness without defilement or purity and making it manifest. The Saṃdhinirmocana Sūtra says that it is called the Manifest Bhūmi because one observes the transmigration of all conditioned phenomena manifest before oneself, and furthermore, only after cultivating attention extensively regarding signlessness does [signlessness] become manifest. Explanation: This has two meanings: first, observing the transmigration of all conditioned phenomena manifest before oneself; second, through extensive attention, causing signless contemplation to become manifest. The Mahāyānasūtrālaṃkāra says, "The contemplative wisdom of abiding neither in saṃsāra nor in nirvāṇa becomes manifest; hence it is called the Manifest Bhūmi." The Daśabhūmika-vibhāṣā says, "Having subdued the works of Māra, the dharmas of the bodhisattva path all become manifest before one." The Renwang jing names it 'Dharmas Becoming Manifest' (faxian). The Cheng weishi lun agrees with the Mahāyānasaṃgraha, and the Yogācārabhūmi agrees with the Saṃdhinirmocana Sūtra, the Suvarṇaprabhāsa Sūtra, and so forth, without any divergent explanations. The Daśabhūmikasūtra-śāstra and others have already been distinguished above.