華嚴經探玄記 20.55

20.55

In the first [part], as for "hearing the name of Samantabhadra," where was this heard? It means it was spoken by the voice of the preceding Mañjuśrī. Or again, it was because the preceding Mañjuśrī placed Sudhana in the bodhimaṇḍa of Samantabhadra, and therefore he heard this name and so forth there. Within this, first, he broadly reveals Samantabhadra's virtue and stage; second, from "the ground's endowments" downward, he specifically analyzes Samantabhadra's bhūmi stages. There are ten clauses: 1. "the ground's endowments" refers to the factors conducive to bodhi and so forth; alternatively, the practices of faith and so on are the dharmas that accomplish the bhūmis; 2. "the ground's dharmas" refers to the dharmas practiced in the various bhūmis, such as the ten vows of the first bhūmi, the precepts of the second bhūmi, and so forth; 3. "the ground's attainments" refers to the fruits attained in the various bhūmis, namely malleability and so forth; 4. "the ground's sequence" refers to the succession of the various bhūmis and so forth; 5. "the ground's cultivation" refers to the non-abiding path within the various bhūmis, looking up to cultivate the higher bhūmis, and so forth; alternatively, it refers to the five cultivations in the Mahāyānasaṃgraha and so forth; 6. "the ground's dwelling place" is because it is the dwelling place of merit, and also because of corresponding with realized wisdom; 7. "the ground's realm" is because the two truths serve as the realm, and also because suchness as universally active and so forth serves as the realized realm; 8. "the ground's upholding" is because it upholds the remaining virtues, and also because among the three upholdings in the Yogācārabhūmi it is the complete upholding; 9. "the ground's commonality" is because the three kinds of identical-sign wisdom are practiced in common across the various bhūmis; 10. "the ground's right path" is because the fundamental and subsequently attained wisdoms constitute its essence.