大方廣佛華嚴經疏 44.3

44.3

第二正說，論分八分：一方便作滿足地分，攝前九地所修總為方便，滿此地故。二得三昧分，初住地行行德無量，偏舉受職之所依故。三得受位分，正住地行，依前定力攝佛智故。四入大盡分，是地滿行，望前諸地行已窮盡，今復地滿盡之極故。五釋名分，此地學窮辯德顯稱故。六神通力有上無上分，地滿足已妙用自在，形前無上、形佛劣故。七地影像分，以喻顯法，如因影像知形質故。八地利益分，彰說殊勝，勸修趣入故。後之二分通該十地，將前攝後，云此地有八。若依前長科，後二分通，則此地分二：先明地行、後彰位果。地行之中方有六分，如上所列。六中初一是入心，餘是住心。出心即調柔果，已如前說。今初分，中二：先總明、後「善滿」下別顯。今初，無量智者，阿含廣故。觀察覺了者，證智深故。《寶性論》中，地上菩薩起二修行：一約根本智名如實修，即此證智；二約後得智名遍修行，即此廣智。諸地具起上二種行，今於上二決擇思修。別中十句，攝為七相，初三、七八二處合故。七中，一善修行故，即是同相。謂初三句明證助不住，諸地同修故。初句證道，無漏白法故。何以得證？由次句助道。何因成助？由後句不住道，增福德故不住無為，增智慧故不住有為。後六別相，謂：二廣行大悲，即普遍隨順自利利他相。此總前七地合為一相，以七地差別之相，八地之初已辨故。此總舉普遍釋廣，隨順釋行，大悲利他而成自業，故云自利。三一句令佛土淨，即八地相。下三相即九地，以親證此，故多舉之。謂四一句教化眾生相，即九地自分行，入十一稠林故。五有二句善解相，謂解達真如是佛所行處故，善順如來能證寂滅行故。六無厭足相，常觀察力等欲趣入故。上句解、此句行，並九地勝進故。前地云晝夜專勤更無餘念，唯入佛境界故。七地盡至入相，謂十地證窮故，同前諸地結行入位已屬第十，故云名為得受職位。

Second, the direct exposition. The *Treatise* divides it into eight divisions: 1) the division on the fulfillment of the stage through skillful means, gathering the cultivations of the previous nine stages collectively as skillful means to fulfill this stage; 2) the division on attaining samādhis, where the practices upon first entering the stage are immeasurable in virtue, specifically citing the basis for receiving the office; 3) the division on receiving the station, which is the practice of properly dwelling in the stage, relying on the power of the aforementioned samādhi to gather the Buddha's wisdom; 4) the division on entering the great culmination, which is the practice of completing the stage, where looking back at the preceding stages practice was already exhausted, and now, completing this stage, it reaches the utmost limit of culmination; 5) the division explaining the name, because in this stage study is exhausted, virtues are discussed, and its designation is revealed; 6) the division on supernormal powers being surpassable and unsurpassable, where after completing the stage wondrous function is sovereign, unsurpassable compared to the preceding stages, yet inferior compared to the Buddha; 7) the division on the reflections of the stage, using metaphors to reveal the Dharma, just as one knows the physical form through its reflection; 8) the division on the benefits of the stage, manifesting the preeminence of the exposition to encourage cultivation and entry. The latter two divisions apply generally across all ten stages; subsuming what follows under what precedes, it is said that this stage has eight [divisions]. If we follow the previous overarching division where the latter two divisions apply generally, then this stage is divided into two: first explaining the practices of the stage, and later displaying the fruits of the station. Within the practices of the stage, there are only six divisions, as listed above. Among the six, the first is the entering mind, and the rest are the dwelling mind. The emerging mind is the softened, compliant fruit, as explained before. Now in the first division, there are two parts: first, a general explanation; and later, from 'well-fulfilled' downward, a specific revelation. In the first: 'immeasurable wisdom' refers to the vastness of the āgamas; 'contemplating and clearly awakening' refers to the depth of realizing wisdom. In the *Ratnagotravibhāga*, bodhisattvas on the stages give rise to two kinds of practice: first, concerning fundamental wisdom, it is called 'practicing in accordance with reality', which is this realizing wisdom; second, concerning subsequent wisdom, it is called 'pervasive practice', which is this vast wisdom. Bodhisattvas on all stages fully give rise to both of these practices; now here, one deliberates and cultivates these two. In the specific section, ten phrases are subsumed into seven aspects, because the first three, and the seventh and eighth, are combined. Among the seven: 1) 'skillfully cultivating practice' is the common aspect, meaning the first three phrases clarify the realization, auxiliary, and non-abiding paths, which are cultivated in common across all stages. The first phrase is the path of realization, because it consists of uncontaminated white dharmas. How does one attain realization? Due to the next phrase, the auxiliary path. By what cause is it made auxiliary? Due to the latter phrase, the non-abiding path: because of increasing merit, one does not abide in the unconditioned; because of increasing wisdom, one does not abide in the conditioned. The latter six are specific aspects: 2) 'broadly practicing great compassion' is the aspect of universally according with self-benefit and benefiting others. This synthesizes the previous seven stages into a single aspect, because the distinct aspects of the seven stages were already distinguished at the beginning of the eighth stage. This cites 'universal' to explain 'broad', and 'according' to explain 'practice'; by great compassion one benefits others and thereby completes one's own karma, hence it says 'self-benefit'. 3) One phrase, 'causing the buddha-lands to be purified', is the aspect of the eighth stage. The lower three aspects are the ninth stage; because one personally realizes this, it is cited extensively. That is: 4) one phrase, the aspect of 'teaching and transforming sentient beings', which is the ninth stage's own-share practice of entering the eleven thickets; 5) two phrases, the aspect of 'skillful understanding', meaning one thoroughly understands that tathatā is the realm where buddhas walk, and skillfully accords with the Tathāgata's practice of realizing quiescence; 6) the aspect of 'insatiability', constantly contemplating the powers and the like, wishing to enter them. The upper phrase is understanding, and this phrase is practice, both being the progressive advancement of the ninth stage. As the previous stage says, day and night one is devoted and diligent without any other thought, solely entering the realm of the Buddha; 7) the aspect of 'reaching and entering the culmination of the stage', meaning that in the tenth stage realization is exhausted; like the previous stages, concluding practice and entering the station already belongs to the tenth, hence it is said: 'named attaining the station of receiving the office'.