華嚴經探玄記 14.47

14.47

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."