大方廣佛華嚴經疏 31.28

31.28

第二地相中四：一寄問徵起、二「佛子」下舉數顯同、三「何等」下徵數列名、四「佛子此菩薩」下結名顯勝。初一可知。二中，以生成住持故三世同說。同說之言，文在地相，義兼地體。三列名中，為對治十障、證十真如、成十勝行，說於十地及引諸論，並如下廣釋中辯。今依本論，略釋地名。論云「成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。」此有二義：一二利創成故、二聖位新得故，遂本期心故生歡喜。「二離能起誤心、犯戒煩惱垢等，清淨戒具足，故名離垢地。」此有三義：一即因離，謂離能起誤犯煩惱。二果行離，謂離犯戒惡業，故云等也。三對治離，謂清淨戒具足。「三隨聞思修等照法顯現，故名明地。」此唯一義，謂三慧照當地所聞之法。若準下論更有一義，謂得四地慧光明相故，如明得定等。故下論云「彼無行無生行慧，此名光明，依是光明故名明地。」然《唯識》此經皆名發光，謂成就勝定大法總持，能發無邊妙慧光故。此則三義：一定為能發、二持為能持、三後地慧光為所發所持。然三慧就初、發光約後，故受名不同。「四不忘煩惱薪智火能燒，故名焰地。」焰即慧焰，故此名焰慧地。此亦兼下二義，今即根本智火能燒前地聞持不忘恃以成慢之煩惱故。二就後得智起用，故下論云「彼證智法明摩尼寶光中，放阿含光明，入無量法門義，光明智處普照示現。」以是義故，此地釋名為焰。問：約初義者，前後諸地豈不燒惑？有二義故，此偏受名。一就寄位，言此地寄當出世間無漏故；二以三學，此地當慧，初得慧故。「五得出世間智，方便善巧能度難度，故名難勝。」此唯一義，謂真俗無違極難勝故。以三地同世未能得出，四地雖出而不能隨，多滯二邊難以越度。今得出世，又能隨俗，巧達五明，真俗無違能度偏滯，實為難勝。此初得故，偏受其名。「六般若波羅蜜行有間大智現前，故名現前地。」謂妙達緣生，引無分別，名般若行。親如目覩，名曰現前。對後彰劣，名為有間，以第七地常在觀故。「七善修無相行功用，究竟能過世間二乘出世間道，故名遠行。」此或三義：一善修無相到無相邊，故名遠行；二功用至極，故名遠行；三望前超過，故名遠行。合唯一義，善修無相行釋行字，「功用」下皆釋遠字。然善修有二義：一前地有間不名善修，今常在觀故云善修；二捨有之無非善修無，今有無雙離故名善修。云何雙離？謂空中方便慧故離有，有中殊勝行故離無。下釋遠中，功用究竟，正明遠義。如極一界之邊故遠。何所過望？前三地相同世間，過之已遠。望四五六相同二乘，今亦超過。五地真俗無違，何異此中有無雙離？略有三異：一彼猶未能過二乘故；二雖以真入俗，猶於雙行未自在故；三彼尚未得甚深般若故，於雙行非深妙故。「八報行純熟無相無間，故名不動地。」此亦三義：一捨三界行生受變易果，故云報行。依此起行，任運而成，故功用不動。二得無生忍無相妙慧，則有相不動。三此二無間，煩惱不動。合唯一義，謂前地無相已得無間相，及煩惱亦不能動，而為功用所動，無不動名；今由無功用故，令無相觀任運無間，故三不能動。下輪王、梵王之喻可以證此。「九得無礙力，說法成就利他行，故名善慧地。」得無礙慧尚未稱善，遍說遍益方名為善。「十得大法身具足自在，故名法雲。」此有二義：一得大法身語法雲體，具足自在，釋法雲義，謂能雲雨說法自在用故，此約能說為名。二得大法身，此明法義，是大法器故。具足自在，此釋雲義，能受如來雲雨說故。下釋名分自當廣釋。此十得名，略有四對：一約法喻，焰慧、法雲法喻合目，餘皆就法。二約體用，歡喜、善慧約體為名，餘皆就用。三約自他，離垢、不動就他受稱，餘皆自義立名。四約當位相形雖勝，遠行形他受稱，餘皆當位受名。此十圓融，地地皆具。若約行布，則前前之名應該後後，後後之稱不該前前。如歡喜之名義該十地，法雲之稱不預前九。今為顯別相，各從初得受名，下文重顯。四結名顯勝，可知。

Second, within the characteristics of the stages, there are four [parts]: first, lodging a question to prompt the inquiry; second, from 'Sons of the Buddha' onward, citing numbers to show commonality; third, from 'What are [they]?' onward, investigating the numbers and enumerating their names; fourth, from 'Sons of the Buddha, these bodhisattvas' onward, concluding the names to demonstrate their superiority. The first is understandable. In the second, because they produce and sustain, they are spoken identically across the three periods of time. The words 'spoken identically' occur in the text on the characteristics of the stages, but their meaning also encompasses the essence of the stages. In the third, the enumeration of names, it is in order to counteract the ten hindrances, realize the ten aspects of tathatā, and accomplish the ten superior practices that the ten stages are taught; the citations of the treatises will also be explained below in the detailed commentary. Here, relying on the basic treatise, I briefly explain the names of the stages. The treatise says: 'Having achieved the unsurpassed practice of benefiting oneself and others, and first realizing the holy station, one generates abundant joy; therefore it is named the Stage of Joy.' This has two meanings: first, because the two benefits are initiated and accomplished; second, because the holy station is newly attained, and one's original aspiring mind is fulfilled, joy is generated. 'Second, abandoning the mental errors that can arise, the defilements of breaking precepts, etc., and possessing pure precepts completely, it is therefore named the Stage of Purity (Vimalā).' This has three meanings: first, abandoning the cause, namely abandoning the defilements that can prompt errors and violations; second, abandoning the fruit and action, namely abandoning the evil karma of breaking precepts—hence it says 'etc.'; third, abandoning through antidotes, namely possessing pure precepts completely. 'Third, according with hearing, reflection, and cultivation, etc., illuminating phenomena and making them manifest, it is therefore named the Luminous Stage (Prabhākarī).' This has only one meaning: namely, the three wisdoms illuminate the dharmas heard at this stage. If based on the treatise below, there is yet another meaning, namely attaining the characteristics of wisdom-radiance of the fourth stage, like the samādhi of attaining light, etc. Hence the treatise below says: 'His practice-wisdom of non-action and non-arising is here named light, and based on this light it is named the Luminous Stage.' However, both the Vijñaptimātratā and this sūtra call it 'Emitting Radiance', meaning that having accomplished superior samādhi and the dhāraṇī of great dharmas, one can emit the radiance of boundless, wondrous wisdom. Thus there are three meanings: first, samādhi is that which can emit; second, dhāraṇī is that which can sustain; third, the wisdom-radiance of the subsequent stage is that which is emitted and sustained. Yet the three wisdoms concern the beginning, whereas emitting radiance concerns the later [attainment], hence they are named differently. 'Fourth, the fire of wisdom being able to burn the kindling of the unforgotten defilements, it is therefore named the Radiant Stage (Arciṣmatī).' Radiance is the flame of wisdom, hence it is named the Stage of Radiant Wisdom. This also encompasses two subsequent meanings: first, the fire of fundamental wisdom can burn the defilements that rely upon and generate conceit from the unforgotten retention of what was heard in the preceding stage; second, in terms of the function arising from subsequent wisdom, the treatise below says: 'Within the mani-jewel radiance of the dharma-light of his realized wisdom, he emits the radiance of the teachings (āgama), enters the meaning of immeasurable dharma-gates, and the radiant wisdom-place illuminates universally and manifests.' For this reason, the name of this stage is explained as 'Flame'. Question: Based on the first meaning, do the preceding and succeeding stages not also burn afflictions? Due to two meanings, this stage alone receives the name: first, in terms of the allocated station, this stage is allocated to being supramundane and uncontaminated; second, in terms of the three trainings, this stage corresponds to wisdom, as it is where wisdom is first attained. 'Fifth, attaining supramundane wisdom, skillfully able to deliver those difficult to deliver with expedients, it is therefore named Difficult to Conquer (Sudurjayā).' This has only one meaning, namely that the non-conflict between the real and the conventional is extremely difficult to surpass. Because the third stage conforms with the worldly and has not yet been able to transcend it, and while the fourth stage transcends it, it cannot follow [the worldly], mostly clinging to the two extremes and finding it difficult to cross over. Now, having attained transcendence of the world and also being able to accord with the conventional, skillfully mastering the five sciences, the non-conflict between the real and the conventional can cross over one-sided clingings; this is truly difficult to surpass. Because it is first attained here, it uniquely receives its name. 'Sixth, the practice of the prajñāpāramitā having intervals, yet great wisdom manifests before one, therefore it is named the Manifest Stage (Abhimukhī).' That is, wondrously penetrating dependent origination and inducing non-discrimination is called the practice of prajñā. Manifesting directly as if seen by the eyes is called 'manifest before one'. Contrasted with the subsequent, its inferiority is shown by calling it 'having intervals', because in the seventh stage one is constantly in contemplation. 'Seventh, skillfully cultivating the effort of signless practice, and reaching the culmination where one can surpass the supramundane paths of the world and of the two vehicles, it is therefore named Far-Reaching (Dūraṅgamā).' This has perhaps three meanings: first, skillfully cultivating signlessness to reach the border of signlessness, hence named Far-Reaching; second, effort reaching the ultimate, hence named Far-Reaching; third, looking back, it surpasses the preceding, hence named Far-Reaching. Combined, they form a single meaning: skillfully cultivating the practice of signlessness explains the word 'practice', while 'effort' and what follows explain the word 'far-reaching'. However, 'skillfully cultivating' has two meanings: first, the preceding stage had intervals and was not called skillful cultivation, whereas now being constantly in contemplation is called skillful cultivation; second, relinquishing existence for non-existence is not skillfully cultivating non-existence, whereas now being free from both existence and non-existence is called skillful cultivation. How is one free from both? That is, due to expedient wisdom within emptiness, one is free from existence; due to superior practice within existence, one is free from non-existence. In the explanation of 'far-reaching' below, effort being consummate directly explains the meaning of 'far-reaching', like reaching the very border of a single realm, hence it is far. In comparison to what is it surpassed? The characteristics of the first three stages are similar to the worldly, and it has already surpassed them by far. In comparison to the fourth, fifth, and sixth, their characteristics are similar to the two vehicles, and now it surpasses them as well. In the fifth stage, the real and conventional do not conflict; how does this differ from being free from both existence and non-existence here? Broadly, there are three differences: first, that stage was not yet able to surpass the two vehicles; second, although it entered the conventional by means of the real, it was not yet sovereign in the dual practice; third, that stage had not yet attained profound prajñā, so its dual practice was not profound and subtle. 'Eighth, retributive practice being fully matured, signless and uninterrupted, it is therefore named the Immovable Stage (Acalā).' This also has three meanings: first, having relinquished practice in the three realms and taken birth receiving the fruit of transformational rebirth, it is called retributive practice; relying on this to initiate practice, it is accomplished spontaneously, and thus effort does not move it; second, attaining the wondrous wisdom of signlessness through the forbearance of non-arising dharmas, signs do not move it; third, these two being uninterrupted, defilements do not move it. Combined, they form a single meaning: in the preceding stage, signlessness had already attained uninterruptedness, and defilements could not move it either, yet it was moved by effort and did not receive the name 'Immovable'; now, because of effortlessness, it causes the signless contemplation to be spontaneous and uninterrupted, so that all three cannot move it. The analogies of the wheel-turning king and the Brahmā king below can verify this. 'Ninth, attaining unobstructed power, preaching the Dharma to accomplish the practice of benefiting others, it is therefore named the Stage of Good Wisdom (Sādhumatī).' Attaining unobstructed wisdom is not yet called 'good'; only preaching everywhere and benefiting everywhere is called 'good'. 'Tenth, attaining the great dharmakāya and being fully sovereign, it is therefore named the Dharma Cloud (Dharmameghā).' This has two meanings: first, attaining the great dharmakāya speaks of the essence of the dharma cloud, and being fully sovereign explains the meaning of dharma cloud, namely having the sovereign function of raining down the preaching of the Dharma—this names it in terms of that which can preach; second, attaining the great dharmakāya explains the meaning of dharma, as one is a great dharma vessel; fully sovereign explains the meaning of cloud, as one can receive the rain-like preaching of the Tathāgata. In the section explaining the names below, this will naturally be elaborated. These ten attain their names in roughly four pairs: first, in terms of dharma and analogy: Radiant Wisdom and Dharma Cloud combine dharma and analogy in their designation, while the rest are based on dharma alone; second, in terms of essence and function: Joy and Good Wisdom are named in terms of essence, while the rest are based on function; third, in terms of self and other: Purity and Immovable receive their appellations in terms of the other, while the rest establish their names from their own meaning; fourth, in terms of comparison with their own station, although Far-Reaching receives its appellation in comparison to others, the rest receive their names within their own stations. These ten are perfectly interpenetrating, each stage possessing all of them. If considered in terms of sequential arrangement, the names of the preceding encompass the succeeding, but the appellations of the succeeding do not encompass the preceding. For example, the name 'Joy' in meaning encompasses the ten stages, but the appellation 'Dharma Cloud' does not extend to the first nine. Now, to show their distinct characteristics, each receives its name from what is first attained, which will be shown again in the text below. Fourth, concluding the names to demonstrate superiority is understandable.