大方廣佛華嚴經疏 42.17

42.17

大文第六「得此」已下明大勝分。於中三：初智大，智解殊勝故；二業大，行業寬廣故；三彼二所住功德大，智業所成故。今初，文有五句，初句牒前為因、「則為」下正顯。顯有四智：初一為總，謂不住世間涅槃，寂用難測，名不思議。此不思議有三：一修行盡至不思議，謂證涅槃，無分量故；二所知不思議，廣照世境故；三除障不思議，令真如出所知障，天魔外道不能壞故。第二「此菩薩」下業大，有三：初二句牒前為因，一入自在、二成就智；次「得畢竟」下正顯業大；三「佛子」下總結多門。正顯中有十二句：初三明三業淨、當相辨業；後九約修辨業，攝為四相。初一句明起，論云能起，能起同時，謂身語意是所起，智慧為能起。此三業起，必與能起同時故，經云「隨行智為導首」故。二「般若」下四句，智攝不染，作利眾生行等。謂由般若攝彼大悲故，不染愛見，能起方便利眾生行。三「善起」下二句因攝，謂內由大願為自行他行之因。又外蒙佛攝，得成二因。四後二句作業所持，初句利益眾生、後句淨佛國土。後總結可知。第三「佛子菩薩住此」下彼二所住功德大，中三：初標所住分齊、次「得善」下顯所住德、三「此菩薩」下結成功德。二中十句，依七種功德，謂初四為一善住道功德，此是德體，以二利行為菩薩道故。初二自利，先契理離障名為深心，後對治堅固名為勝心；後二慈悲利他。後六各一，約修辨德，初三三輪化益，修上利他；後三願行相符，外招佛護，修上自利。三結成中，近結此段，遠結前三。得如是智，結前智大，以智證理得無憎愛故。次「能現」下結作業大，平等作故。後「於諸」下結所住功德大，得七功德無過咎故。

In the sixth major section, from 'having attained this' onward, the division of great supremacy is explained. Therein are three parts: first, greatness of wisdom, because understanding of wisdom is extraordinarily supreme; second, greatness of karma, because the practice of karma is broad and vast; third, greatness of the merit in which those two abide, because it is accomplished by wisdom and karma. Now for the first: the text has five clauses. The first clause cites the preceding as the cause, and from 'is then' onward it directly reveals [it]. In revealing it, there are four wisdoms. The first is general, meaning neither abiding in the world nor in nirvāṇa, its quiescence and function difficult to fathom; hence it is called inconceivable. This inconceivable has three aspects: first, the inconceivable of cultivation reaching the limit, meaning the realization of nirvāṇa, because it has no measure; second, the inconceivable of what is known, because it vastly illuminates worldly realms; third, the inconceivable of eliminating obstacles, causing tathatā to emerge from the obstacle of the knowable, so that heavenly māras and heterodox paths cannot destroy it. Second, from 'this bodhisattva' onward, regarding the greatness of karma, there are three parts: the first two clauses cite the preceding as the cause—one is entering into mastery, and the second is accomplishing wisdom; next, from 'attains the ultimate' onward, it directly reveals the greatness of karma; third, from 'disciple of the Buddha' onward, it concludes generally with many gates. Within the direct revelation, there are twelve clauses: the first three explain the purity of the three karmas, distinguishing karma according to its specific marks; the remaining nine distinguish karma in terms of cultivation, subsumed into four marks. The first clause explains arising; the treatise calls it 'able to arise', simultaneously able to arise, meaning body, speech, and mind are what is arisen, and wisdom is that which is able to arise. The arising of these three karmas must be simultaneous with that which is able to arise; hence the sūtra says: 'Practices undertaken have wisdom as their guide.' Second, the four clauses from 'prajñā' onward: wisdom subsumes non-defilement, performing actions that benefit sentient beings, and so forth. That is to say, because prajñā subsumes that great compassion, it is not defiled by love and views, and is able to initiate skillful means to perform actions benefiting sentient beings. Third, the two clauses from 'skillfully arising' onward concern subsumption by cause: inwardly, great vows serve as the cause for practices for oneself and practices for others. Moreover, outwardly receiving the Buddha's embrace, one comes to accomplish these two causes. Fourth, the last two clauses are what is sustained by karma: the first clause is benefiting sentient beings, and the latter clause is purifying the Buddha-lands. The concluding summary at the end is understandable. Third, from 'disciple of the Buddha, the bodhisattva abiding in this' onward, regarding the greatness of the merit in which those two abide, there are three parts: first, demarcating the scope of what is abided in; next, from 'attains skill' onward, revealing the merits of what is abided in; third, from 'this bodhisattva' onward, concluding the accomplishment of the merits. In the second part, there are ten clauses based on seven kinds of merit: the first four constitute one merit of skillfully abiding in the Path, which is the essence of merit, because the practices of the two benefits constitute the bodhisattva path. The first two are self-benefit: first, according with noumenon and departing from obstacles is called the profound mind; next, solidifying the antidotes is called the superior mind. The latter two are loving-kindness and compassion benefiting others. The latter six are each distinct, distinguishing merits in terms of cultivation: the first three are the transformative benefits of the three wheels, cultivating the aforementioned benefiting of others; the latter three are the mutual accordance of vow and practice, outwardly attracting the Buddha's protection, cultivating the aforementioned self-benefit. In the third part, the concluding accomplishment: it immediately concludes this section, and remotely concludes the preceding three. 'Attaining such wisdom' concludes the preceding greatness of wisdom, because using wisdom to realize noumenon brings about freedom from hatred and love. Next, from 'able to manifest' onward concludes the greatness of the karma performed, because it is performed with equality. Finally, from 'among all' onward concludes the greatness of the merit in which one abides, because attaining the seven merits is free from fault.