大方廣佛華嚴經疏 12.22

12.22

第二「是時大威」下得益中，初總、後別。總中，上說三世佛法，即佛昔所集也。既見佛得益，轉受菩薩之名。「所謂」下，別。智即是體，光明語用，所照境殊，故分十一也。一深定智明。一切法聚略有三義：一正定等三；二善惡等三；三總收一切不出有為無為二種法聚，二位相收一味性現，故云平等。定中證此，名彼三昧。二大心智明，謂後後因果皆入初心。略有三義：一後因初得故、言一切悉入。若修塗至在初步、學者祿在其中。二菩提直心正念真如，真如門內攝一切法。三者三德開發初後圓融，初發心時便成正覺故。三大智智明法界者，所照之體大也。普光明者，即相大也，智慧光明遍照法界義故。蘊恒沙性德，故名為藏。妄惑本空，故云清淨明見。稱眼見性，肉眼即同佛眼。四大願智明，知諸佛法願為本故。五大行智明，無邊果德，此行入故。六速疾智明，謂趣入無生功用不退，無功大力一行含多，受斯稱也。七神通智明，三輪幹事出離不能。八大福智明，照福嚴故。九大解智明，謂佛勝解力成莊嚴海。十佛用智明，普周法界。十一佛德智明，降魔制外。後三佛境，故但了知，餘可證知，故云得入。

Second, from 'At this time, Great Radiance' onward, within gaining benefit, there is first the general, and then the particulars. In the general part, the above mentions the Dharma of the Buddhas of the three periods of time, which is what the Buddha accumulated in the past. Having seen the Buddha and gained benefit, he then receives the name of bodhisattva. From 'namely' onward, the particulars. Wisdom is the essence, and light speaks of function; because the illuminated objects differ, it is divided into eleven: 1. The wisdom-light of deep samādhi: the aggregates of all dharmas briefly have three meanings: first, the three such as right determination; second, the three such as wholesome and unwholesome; third, generally gathering all without going beyond the two aggregates of conditioned and unconditioned dharmas; the two aspects gather each other and manifest as one single flavor of nature, hence called 'equal'. Realizing this in samādhi is called that samādhi. 2. The wisdom-light of the great mind, meaning that later causes and effects all enter the initial mind. There are briefly three meanings: first, because later causes are attained at the beginning, it is said that all completely enter—just as reaching the end of a path lies in the first step, a scholar's emolument lies within it; second, the straight mind of bodhi rightly minding tathatā, within the gate of tathatā all dharmas are gathered; third, the three virtues unfold and the beginning and end are perfectly interpenetrated, because upon the initial arousing of the mind one immediately accomplishes sambodhi. 3. The wisdom-light of great wisdom: the dharmadhātu is the greatness of the essence that is illuminated; universal illumination is the greatness of the mark, because the light of wisdom universally illuminates the dharmadhātu; harboring nature-virtues like the sands of the Ganges, it is called a treasury; deluded confusion being originally empty, it is called 'pure clear sight'; corresponding to the eye seeing the nature, the physical eye is identical to the Buddha eye. 4. The wisdom-light of great vows, knowing that the vows of all Buddhas' dharmas are the foundation. 5. The wisdom-light of great practice: boundless fruit-virtues are entered through this practice. 6. The wisdom-light of swiftness, meaning entering into non-arising, where effort does not retrogress, and effortless great power contains many within one practice, receiving this designation. 7. The wisdom-light of supernormal powers: the three wheels managing affairs cannot achieve liberation. 8. The wisdom-light of great merit, because it illuminates the adornment of merit. 9. The wisdom-light of great understanding, meaning the Buddha's power of supreme understanding accomplishes an ocean of adornments. 10. The wisdom-light of Buddha function, universally pervading the dharmadhātu. 11. The wisdom-light of Buddha virtue, subduing Māra and restraining non-Buddhists. The latter three are the Buddha's sphere, hence only understood through knowledge; the rest can be known through realization, hence called 'attaining entry'.