大方廣佛華嚴經疏 34.43

34.43

第二發趣果中二：初正明發趣果、後「佛子是名」下總結地相。前中有四：一法、二喻、三合、四結。法中亦四：一問、二知、三行、四到。知是名解，正能發趣。然由問故知，所以先問。知意在行，行必能到。今初問中具問諸地，初地已滿而更問者，一問勝進，非問自分。二者一地之中具攝一切諸地功德，故問所攝容許未知。於中云相及得果者，相即隨諸地中所有諸障及對治相故。謂諸地能所觀相皆別，十地故得者，即正證出世間智故。果者，因證智力得世間出世間智故。相即方便智。得是根本、果即後得，後得緣俗故名世間，無分別故復名出世。又此三者即是三道，初是無間，與惑相翻；二是解脫，正證無為；三是勝進，後智進修。不說加行者，地前加行非地攝故，地上加行勝進收故。言為欲成就此地法者，當地法也。後云彼地法者，後地法也。若準論意，成就地法即是信等。第二「是菩薩善知」下明知。由問故知，知不異問。經展問中相及得果以為十句，論攝十句為五方便。言方便者，行修善巧也。第一觀方便，觀謂觀解，攝初二句：一諸地障對治者，以能治觀解治十種障，立十地別，本文具之，此約所斷明觀。二地成壞者，攬行成位集故名成，諸行各住散故名壞，此約所知明觀。第二得方便，得謂證入，攝次三句。曲有三種方便：一相果者，即欲入方便是方便智，帶相觀終故名相果；二得修者已入方便，即根本智，顯是證修，非緣修故；三勝進方便，即後得智，謂信等成地之法，離障清淨故。第三增上方便，進修後位故名增上，亦攝三句：一地轉轉行者，依前起後，地背相捨故；二二執名非處、二空為住處，亦是相應不相應也；三以後勝前增長善巧，名殊勝智。第四不退轉方便，唯第九句，前三方便無退息故。第五盡至方便，即第十句。淨治菩薩地盡，轉至佛智地故。若以相等攝五方便，初一是相；二具於三，如次三句配相得果；第三唯果；第四總明三事不退；五通明三因窮入果。若攝十句，初三為相，第四是得，次四是果，後二具三。第三「佛子」下行、第四「由此」下到，並可知。

Second, within the fruit of setting forth, there are two parts: first, directly clarifying the fruit of setting forth; second, from 'O sons of the Buddha, this is called...' onward, generally concluding the characteristics of the stage. The former part contains four [sections]: 1. dharma, 2. simile, 3. application, 4. conclusion. Within the dharma, there are also four: 1. inquiring, 2. knowing, 3. practicing, 4. arriving. Knowing is understanding by name, which directly enables setting forth. However, because one knows through inquiring, inquiring comes first. The intent of knowing lies in practice, and practice will certainly enable arriving. Now, in the first part, inquiring, one fully inquires about all the stages; when the first stage is already completed, why inquire further? First, one inquires about advanced progress, not one's own portion. Second, within a single stage, the merits of all stages are fully subsumed; thus one inquires about what is subsumed, allowing that it may not yet be known. In this, regarding the 'characteristics, attainment, and fruit': 'characteristics' refers to the characteristics of all the obstacles and their antidotes across the various stages, meaning that the characteristics to be contemplated and the contemplation itself are distinct in each of the stages. 'Attainment' in the ten stages refers to directly realizing supramundane wisdom. 'Fruit' means obtaining mundane and supramundane wisdom through the power of the wisdom of realization. 'Characteristics' is expedient wisdom. 'Attainment' is fundamental [wisdom], and 'fruit' is subsequently attained [wisdom]; because subsequently attained [wisdom] takes the conventional as its object, it is called mundane, and because it is free of conceptual discrimination, it is also called supramundane. Furthermore, these three are simply the three paths: the first is the uninterrupted path, which overturns afflictions; the second is the liberation path, which directly realizes the unconditioned; the third is the path of advanced progress, in which subsequent wisdom cultivates progress. Preparatory application is not mentioned because preparatory application prior to the stages is not subsumed under the stages, and preparatory application upon the stages is included within advanced progress. 'In order to accomplish the dharmas of this stage' refers to the dharmas of the present stage. Afterwards, 'the dharmas of that stage' refers to the dharmas of the subsequent stage. According to the intent of the Treatise, accomplishing the dharmas of the stage is precisely faith and the like. Second, from 'this bodhisattva well knows...' onward, knowing is clarified. One knows through inquiring, and knowing is not different from inquiring. The sūtra expands the 'characteristics, attainment, and fruit' of the inquiry into ten phrases; the Treatise subsumes these ten phrases into five expedients. 'Expedients' means skillfulness in practice and cultivation. The first is the expedient of contemplation: contemplation means contemplative understanding, which subsumes the first two phrases. 1. Obstacles and antidotes of the various stages: using the contemplative understanding of antidotes to cure the ten kinds of obstacles establishes the distinction of the ten stages; the basic text fully contains this, and this clarifies contemplation with respect to what is severed. 2. The accomplishment and destruction of the stages: gathering practices to accomplish the stations and their accumulation is called accomplishment; the various practices dwelling separately and dispersing is called destruction; this clarifies contemplation with respect to what is known. The second is the expedient of attainment: attainment means realization and entry, which subsumes the next three phrases. In detail, there are three kinds of expedients: 1. 'Fruit of characteristics' is the expedient of desiring to enter, which is expedient wisdom; because contemplation bearing characteristics is brought to an end, it is called the fruit of characteristics. 2. 'Cultivation of attainment' is the expedient of having entered, which is fundamental wisdom, showing that it is cultivation through realization, not cultivation through conditions. 3. 'Expedient of advanced progress' is subsequently attained wisdom, meaning that the dharmas that accomplish the stages, such as faith, are pure and free of obstacles. The third is the supreme expedient: cultivating progress toward subsequent stations is called supreme; it also subsumes three phrases: 1. 'Successive progression of the stages': arising subsequent [stages] based on preceding ones, relinquishing the stage by turning one's back on its characteristics. 2. The two attachments are called 'unfit places,' and the two empties are 'dwelling places,' which also means corresponding and not corresponding. 3. Because the subsequent surpasses the preceding, the increase of skillfulness is called 'distinctive wisdom.' The fourth is the expedient of non-retrogression, which is solely the ninth phrase, because the preceding three expedients have no retrogression or cessation. The fifth is the expedient of ultimate attainment, which is the tenth phrase, because having fully purified the bodhisattva stages, one turns toward and reaches the stage of the Buddha's wisdom. If one subsumes the five expedients under characteristics and the rest: the first is characteristics; the second is endowed with all three, matching characteristics, attainment, and fruit according to the next three phrases in order; the third is solely fruit; the fourth generally clarifies the non-retrogression of the three matters; the fifth comprehensively clarifies the exhaustion of the three causes and entry into the fruit. If one subsumes the ten phrases: the first three are characteristics, the fourth is attainment, the next four are fruit, and the last two are endowed with all three. Third, from 'O sons of the Buddha...' onward, practice, and fourth, from 'due to this...' onward, arriving, may both be understood.