大方廣佛華嚴經疏 43.2

43.2

第九善慧地。所以來者，《瑜伽》意云：前雖於無相住中捨離功用，亦能於相自在，而未能於異名眾相訓詞差別、一切品類宣說法中得大自在，為令此分得圓滿故，次有此來。言善慧者，《攝大乘》云「由得最勝無礙智故。」無性釋云「謂得最勝四無礙解，無礙解智於諸智中最為殊勝，智即是慧，故名善慧。」即下文中十種四無礙是也。《莊嚴論》云「於九地中，四無礙慧最為殊勝。云何勝耶？於一剎那，三千世界所有人天，異類異音異義問此菩薩，能以一音普答眾問，遍斷眾疑故。」此同下文。《金光明》云「說法自在無患累故。」增長智慧自在無礙者，此兼顯離障名勝，《深密》意亦同此。《瑜伽．住品》、《十住論》、《成唯識》等，文辭小異，義旨無殊。《仁王》名為慧光者，言兼法喻。《智論》名善相，從所了得名。能所雖殊，皆明說法之慧故。所離障，離利他中不欲行障，有四辯故。四無礙障分成二愚：前三為一，名於無量所說法、無量名句字、後後慧辯陀羅尼自在愚，謂所說法是義、名句字是法、後後慧辯是詞陀羅尼，自在愚通於上三。二辯才自在愚，即愚第四無礙。故所證真如名智自在所依，謂若證得此真如已，於無礙解得自在故，便成善達法器自在說法行。梁論云「由通上真如，得應身果。」《金光明》中得智藏三昧，皆一義耳。

The Ninth Stage: Good Wisdom. As to why it comes next, the meaning in the *Yogācāra* is: previously, although in the abidance of signlessness one discarded effort and could also be sovereign regarding marks, one was not yet able to attain great sovereignty in expounding the Dharma with various names, multitudinous marks, differentiated etymologies, and all kinds of categories; in order to make this component complete, this [stage] comes next. As for "Good Wisdom," the *Mahāyānasaṃgraha* says: "Because of attaining the most supreme unobstructed wisdom." Asvabhāva's commentary explains: "It means attaining the most supreme four unobstructed knowledges; the wisdom of unobstructed knowledge is the most superior among all wisdoms; since wisdom (*jñāna*) is discernment (*prajñā*), it is called Good Wisdom." That is, the ten kinds of four unobstructed knowledges in the text below. The *Sūtrālaṃkāra* says: "In the nine stages, the four unobstructed wisdoms are the most superior. How are they superior? In a single kṣaṇa, when all humans and devas of the trichiliocosm, with different kinds, different voices, and different meanings, question this bodhisattva, he is able with a single voice to universally answer all questions and completely sever all doubts." This agrees with the text below. The *Suvarṇaprabhāsa* says: "Expounding the Dharma with sovereignty and without affliction or burden." As for the increasing wisdom being sovereign and unobstructed, this also reveals leaving behind obscurations to be called superior; the meaning in the *Saṃdhinirmocana* is also the same. In the "Chapter on Abidings" of the *Yogācāra*, the *Daśabhūmika-vibhāṣā*, the *Vijñaptimātratāsiddhi*, and so forth, the phrasing differs slightly, but the doctrinal intent is identical. In the *Benevolent Kings*, it is called "Light of Wisdom," an expression combining both dharma and simile. In the *Mahāprajñāpāramitopadeśa*, it is called "Good Marks," taking its name from what is understood. Though ability and object differ, all elucidate the wisdom of expounding the Dharma. As for the obscuration to be abandoned, one abandons the obscuration of not wishing to act in benefiting others, because one possesses the four analytical knowledges. The obscurations to the four unobstructed knowledges are divided into two kinds of delusion: the first three form one, named the delusion regarding sovereignty over immeasurable expounded dharmas, immeasurable names, phrases, and syllables, and the sequential wisdom, eloquence, and dhāraṇīs; meaning that the expounded dharmas are the meanings, the names, phrases, and syllables are the dharmas, and the sequential wisdom and eloquence are the etymological dhāraṇīs; delusion regarding sovereignty runs through the above three. The second is the delusion regarding sovereignty of eloquence, which is delusion regarding the fourth unobstructed knowledge. Therefore, the tathatā realized is called the support of sovereignty of wisdom; that is, once one realizes this tathatā, because one attains sovereignty regarding unobstructed knowledges, one accomplishes the practice of expounding the Dharma sovereignly with good understanding of dharma-vessels. The Liang translation of the treatise says: "Due to penetrating the above tathatā, one attains the fruit of the nirmāṇakāya." In the *Suvarṇaprabhāsa*, one attains the wisdom-treasury samādhi; all share the same meaning.