大方廣佛華嚴經疏 38.8

38.8

第五難勝地。所以來者，略有四義：一約寄位。四五六地寄出世間，前寄初果、此寄羅漢，義次第故。雖有四果，舉於始終以攝中間，此依本論約所觀行相，以後六地既觀緣起，寄同緣覺，故但二地寄於聲聞。《仁王》下卷、《瓔珞》上卷約人配位，以七地未離分段故，四五六七寄同聲聞。二前明覺分相應慧，今辨諸諦相應慧故。三前得出世未能順世，今能五明攝化，故次明之。四前得三十七菩提分，今辨方便所攝菩提故。此後三意出於《瑜伽》。言難勝者，《解深密》云「即由於彼菩提分法，方便修習最極艱難，名極難勝。」此從初說故。初分，經云「善修菩提分法故」等。《攝大乘》云「由真諦智與世間智更互相違，合此難合令相應故。」《唯識》同此，世親釋云「由此地中知真諦智是無分別，知世間工巧等智是有分別，此二相違應修令合，能合難合令相應故，名極難勝。」此通初中後。《瑜伽》云「今此地中，顯示菩薩於諸聖諦決定妙智極難可勝，名難勝地。」唯約地中。《莊嚴論》云「於此五地有二種難：一勸化無惱難、二生不從心無惱難。此地菩薩能退二難，於難得勝。」此多約地滿。《顯揚論》云「證得極淨緣諦所知諸微妙慧，成極難成，不住流轉，寂靜聖道，名極難勝。」此大同本分。上諸經論多舉難勝之法，未知何等無能勝耶？《十住論》云「功德力成，一切諸魔不能壞故。」此對人顯勝，亦兼於惑煩惱魔故。然諸經論言異意同，皆辨真俗無礙。若據實位，約《仁王經》，初地菩薩四天王即雙照二諦平等道。今約寄位，前寄出世，此方却入，故云無礙。故此地中斷於下乘般涅槃障者，即前四地出世，厭生死苦、樂趣涅槃，此障五地。今入真俗無差別道，便能斷之。此斷欣厭，即是二愚。由此證得類無差別真如，一約生死涅槃皆平等故。其所成行亦成二種，謂諸諦增上慧行。五明處教化行，此二無礙故，得無差別法身之果，皆義旨相順。

Fifth, the Stage Difficult to Conquer (Sudurjayā). The reason it follows [the fourth stage] comprises, in brief, four meanings: 1. In terms of aligning stations. The fourth, fifth, and sixth stages are aligned with the supramundane: the previous stage is aligned with the first fruit [stream-enterer], and this one is aligned with the arhat, following the order of meaning. Although there are four fruits, taking the beginning and the end subsumes the intermediate ones. This relies on the fundamental treatise (*Daśabhūmika-vibhāṣā* / *śāstra*) in terms of the marks of the practices contemplated. Since the sixth stage contemplates pratītyasamutpāda and is aligned with the pratyekabuddha, only two stages are aligned with the śrāvaka. The lower fascicle of the *Benevolent Kings Sūtra* and the upper fascicle of the *Yingluo jing* correlate the stations according to persons: because the seventh stage has not yet separated from fragmental [birth and death], the fourth, fifth, sixth, and seventh are aligned with the śrāvaka. 2. The previous stage explained the wisdom associated with the factors of awakening; here, the wisdom associated with the truths is distinguished. 3. The previous stage attained the supramundane but was not yet able to accord with the mundane; here, one can gather and transform [beings] through the five fields of knowledge (*pañca-vidyā*); hence, it is explained next. 4. The previous stage attained the thirty-seven factors of bodhi; here, the bodhi gathered by skillful means is distinguished. These latter three meanings derive from the *Yogācārabhūmi*. As for 'difficult to conquer', the *Saṃdhinirmocana* says: 'Because the cultivation of those factors of bodhi through skillful means is exceedingly arduous, it is named "Extremely Difficult to Conquer".' This is said in terms of the beginning; hence, in the initial section, the sūtra states: 'Because of well cultivating the factors of bodhi,' and so on. The *Mahāyānasaṃgraha* says: 'Because the wisdom of ultimate truth and worldly wisdom contradict each other, uniting these difficult-to-unite [wisdoms] so that they correspond [makes it difficult to conquer].' *Vijñaptimātratā* agrees with this, and Vasubandhu explains: 'In this stage, the wisdom knowing the ultimate truth is non-conceptual, while the wisdom knowing worldly crafts and sciences is conceptual; these two contradict each other and should be cultivated to unite; being able to unite what is difficult to unite so that they correspond is why it is named "Extremely Difficult to Conquer".' This applies across the beginning, middle, and end. The *Yogācārabhūmi* says: 'Now in this stage, it reveals that the bodhisattva's definitive, wondrous wisdom regarding all the noble truths is exceedingly difficult to surpass; hence it is named the Stage Difficult to Conquer.' This pertains solely to the middle of the stage. The *Mahāyānasūtrālaṃkāra* says: 'In this fifth stage there are two kinds of difficulties: 1. the difficulty of exhorting and transforming without vexation; 2. the difficulty of taking rebirth not according to one's own desires without vexation. The bodhisattva of this stage can overcome these two difficulties, conquering what is difficult.' This is said mostly in terms of the completion of the stage. The *Prakaraṇāryavācā* says: 'Realizing the exceedingly pure, subtle wisdom of the knowable objects that take the truths as cognitive object, accomplishing what is exceedingly difficult to accomplish, and dwelling neither in saṃsāra nor in the tranquil noble path is named "Extremely Difficult to Conquer".' This largely agrees with the fundamental section. The sūtras and treatises above mostly mention the dharmas that are difficult to conquer, but what is it that is unable to conquer them? The *Daśabhūmika-śāstra* says: 'Accomplished through the power of merit, none of the māras can destroy it.' This reveals supremacy in contrast to persons, and also includes the māra of afflictive defilements. Thus, though the words of the various sūtras and treatises differ, their intention is identical: all distinguish the non-obstruction of the real and conventional. If based on the actual stations, according to the *Benevolent Kings Sūtra*, the bodhisattva of the first stage as a king of the four heavenly kings already dual-illuminates the path of the equality of the two truths. Now, in terms of aligned stations, the previous stage was aligned with the supramundane, and only here does one turn back to enter [the world]; hence it is called non-obstructed. Therefore, in this stage, the obstruction of the parinirvāṇa of the lower vehicles is severed: that is, in the previous fourth stage, having transcended the world, one felt aversion toward the suffering of birth and death and took joy in proceeding toward nirvāṇa, which obstructs the fifth stage. Now, entering the path of the non-differentiation of the real and conventional, one is able to sever it. This severing of fondness and aversion is precisely [the severing of] the two kinds of delusion. Through this, one realizes the tathatā of undifferentiated class, partly because birth-and-death and nirvāṇa are both equal. The practices accomplished are also of two kinds: namely, the practice of the higher wisdom of the truths, and the practice of teaching and transforming [beings] in the five fields of knowledge. Because these two are unobstructed, one obtains the fruit of the undifferentiated dharmakāya; all these meanings and intentions accord with one another.