大方廣佛華嚴經疏 38.6

38.6

第二位果中亦三：初調柔，中四：一調柔行、二「如摩尼」下明教智淨、三「此菩薩」下別地行相、四「佛子」下總結地相。初中三：一練行緣、二「皆恭敬」下明能練行、三「又更」下明所練淨。二中，一供佛福行、二「以此」下迴向大行、三「於彼」下聽法慧行。於中，先在家、後「復於」下出家。然登地已上具十法界身，若出若在何啻不可，然隨義隱顯有無前却，以前三地寄同世間還依世法。初二人王故有；三地天王故無；四地已上寄出世之首，故重明有，表心出家，故於調柔行中明之。欲順天無，出家不於攝報中辯。六地已上表證法平等，無出無在故，皆無出家。三所練淨中有法、喻、合。金莊嚴具者，以三地阿含金，現作此四地證智嚴具故。餘所有金者，即未作嚴具之金。二教智淨者，以此地成就證淨從體起用，故偏有此文。前以教成證，故喻金為嚴具；今從證起教，故喻摩尼放光。摩尼寶珠即證智體，無垢名淨、寂照名光、圓滿名輪，具上三義故稱證智。言能放光明者，即放阿含光也。謂以此際智，證入無量教法門義故。故能照光明即是證智，所照教法以為智處。證能普照示現於教，得教光明，依證起焰，故地名焰慧。「非餘寶」下對前顯勝。風等不壞，對他彰堅。餘並如前。

Second, within the fruits of the station, there are also three parts: first, [the fruit of] pliancy, which contains four points: 1. the practice of pliancy; 2. from "Just as a mani [jewel]" onward, explaining the purification of wisdom regarding the teaching; 3. from "This bodhisattva" onward, the distinct practices and characteristics of the stage; 4. from "O sons of the Buddha" onward, concluding with a general summary of the characteristics of the stage. Within the first point there are three: 1. the conditions for tempering practice; 2. from "all revere" onward, explaining that which can temper practice; 3. from "furthermore" onward, explaining the purity that is tempered. Within the second of these, there are: 1. meritorious practices of making offerings to buddhas; 2. from "With this" onward, the great practice of pariṇāmanā; 3. from "with them" onward, the wisdom-practice of listening to the Dharma. In this, it first treats being a householder, and then from "furthermore" onward, leaving the household life. However, upon ascending the stages and above, one is endowed with the bodies of the ten dharmadhātus; whether leaving the household or remaining at home, how could either not be admissible? Nevertheless, following the import, they are concealed or manifested, present or absent, put forward or set aside. Because the first three stages are aligned with the mundane world, they still rely on worldly norms: in the first two stages, because one is a king of humans, [the household life] is present; in the third stage, because one is a king of devas, it is absent; from the fourth stage onward, it marks the head of the supramundane, so it is again stated as present, symbolizing the mind's leaving the household, and is therefore explained within the practice of pliancy. Wishing to accord with the celestial state, which lacks it, leaving the household is not expounded within the karmic retribution. From the sixth stage onward, symbolizing the realization of the equality of dharmas wherein there is neither leaving nor remaining, none [of those stages] mentions leaving the household. Within the third point, the purity tempered, there are the dharma, the metaphor, and the application. 'Gold ornaments' refers to taking the Āgama-gold of the third stage and fashioning it at present into the ornaments of the realized wisdom of this fourth stage. 'All other gold' refers to gold not yet fashioned into ornaments. Second, as for 'the purification of wisdom regarding the teaching', because this stage achieves the purity of realization, giving rise to function from essence, this passage is specifically included here. Previously, the teaching brought about realization, so gold was used as a metaphor for ornaments; now, from realization the teaching arises, so the mani jewel emitting light is used as a metaphor. The mani jewel is the essence of realized wisdom: being undefiled is called 'pure', its serene illumination is called 'light', and its perfection is called 'disk'; possessing these three meanings, it is called realized wisdom. That it is 'capable of emitting light' means emitting the light of the Āgamas. That is, by means of the wisdom of this level, one realizes and enters into the meanings of immeasurable doctrinal approaches. Thus, that which can illuminate, the light, is realized wisdom; the teachings that are illuminated serve as the sphere of wisdom. Realization can universally illuminate and manifest in the teaching, obtaining the light of the teaching; flame arises based on realization, hence the stage is named 'Blazing Wisdom'. From 'not other jewels' onward, its supremacy is revealed in contrast to the former. Being indestructible by wind and so forth demonstrates its firmness against external forces. The rest is all as previously explained.