華嚴經探玄記 9.12

9.12

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.'