大方廣佛華嚴經疏 45.6

45.6

次正釋文。此會有十一品經，分二：前六明因圓、後五明果滿。若依古德，前九明生解因果、後二明平等因果。前中亦二：前六品明位後因相、後三品明差別果相。然六品之因，若約次第，與前五會俱是差別之因。若約圓融，等同果相故與果同會，果是對因之果與因同會，平等因果由差別成，亦與此同會。今初，此因即是等覺，然文有等覺之義而無等覺之名者，以此等覺亦即十地之勝進故，是以諸教開合不同。《仁王經》等合此勝進入於十地，是以不立等覺，故〈教化品〉中約五忍分位，於寂滅忍唯有上下，下忍中行名為菩薩，即第十地；上忍中行為薩婆若，此謂如來。若依《瓔珞》，開此勝進為無垢地，即是等覺。然等覺照寂、妙覺寂照。又〈賢聖學觀品〉中說六種性，及六堅、六忍等。《瑜伽》具有二義：七十八引《深密經》說十一地，第十法雲、十一說名佛地，唯有二十二愚，得佛地時由斷二愚，一於一切所知境極微細著愚，即俱生極微細所知障種；二極微細礙愚，即是任運煩惱障種。斷此便能證大菩提，更不別說等覺斷證。論復有文，亦立等覺。又〈菩薩地〉云「此菩薩雖已修行功德海滿，由未能捨三種法故，不名妙覺。一由未捨劣無漏法、二由未捨白淨無記法、三由未捨有漏善法，至妙覺位方捨此三。」今經欲顯開合無礙，故存其義不彰其名。下〈離世間品〉智慧助道具中既云隨順六堅固法，有等覺明矣。文中分二：前三品正答前問、後三品總顯深廣。今初，分二：前二品明業用廣大、後一品明智慧深玄。前中亦二：初品就定明用、後品就通明用。前中分五：一序分、二請分、三示說者分、四本分、五說分。

Next, directly interpreting the text. This assembly has eleven chapters of the scripture, divided into two: the first six explain the perfection of the cause, and the latter five explain the fulfillment of the fruit. If according to ancient masters: the first nine explain the cause and fruit that generate understanding, and the latter two explain the equal cause and fruit. Within the former there are also two: the first six chapters explain the marks of the cause after the stations, and the latter three chapters explain the distinct marks of the fruit. However, the causes of the six chapters, in terms of sequence, are all distinct causes together with the previous five assemblies. In terms of perfect interpenetration, being equal and identical with the marks of the fruit, they share the same assembly with the fruit; the fruit is the fruit corresponding to the cause and shares the assembly with the cause; equal cause and fruit are accomplished through the distinct, and thus also share this same assembly. Now first, this cause is precisely equal enlightenment (samyak-sambodhi); however, the text has the meaning of equal enlightenment but lacks the name of equal enlightenment, because this equal enlightenment is also the superior progress of the tenth stage. For this reason, the various teachings differ in their division and combination. The Benevolent Kings Sūtra and others combine this superior progress into the tenth stage, and therefore do not establish equal enlightenment. Hence in the 'Chapter on Teaching and Transforming,' in terms of the stations of the five patiences, within the patience of cessation there are only lower and upper: practice in the lower patience is named bodhisattva, which is the tenth stage; practice in the upper patience is sarvajña (all-knowledge), which refers to the Tathāgata. If according to the Yingluo [sūtra], this superior progress is divided as the Immaculate Stage, which is equal enlightenment. However, equal enlightenment illuminates cessation, while wondrous enlightenment is cessative illumination. Furthermore, in the 'Chapter on the Practices and Contemplations of the Sages and Worthies,' six lineages are spoken of, as well as the six firm ones, the six patiences, and so forth. The Yogācārabhūmi possesses both meanings: Fascicle 78 cites the Saṃdhinirmocana-sūtra speaking of eleven stages: the tenth is the Cloud of Dharma, and the eleventh is named the Buddha stage; there are only twenty-two types of ignorance, and upon attaining the Buddha stage, due to severing two ignorances—first, the ignorance of extremely subtle attachment to all knowable objects, which is the seed of the innate extremely subtle cognitive obscuration; second, the ignorance of extremely subtle obstruction, which is the seed of spontaneous afflictive obscuration—by severing these one is able to realize great bodhi, without separately speaking of equal enlightenment's severing and realization. The treatise again has text that also establishes equal enlightenment. Furthermore, the 'Bodhisattvabhūmi' says: 'Although this bodhisattva has already cultivated the ocean of merits to fulfillment, because of not yet being able to abandon three kinds of dharmas, they are not named wondrous enlightenment: first, because of not yet abandoning inferior uncontaminated dharmas; second, because of not yet abandoning pure neutral dharmas; third, because of not yet abandoning contaminated wholesome dharmas; only upon reaching the stage of wondrous enlightenment does one abandon these three.' The present sūtra, wishing to reveal the non-obstruction of division and combination, preserves its meaning without manifesting its name. Below, in the 'Chapter on Leaving the World,' among the aids to wisdom, since it says 'complying with the six firm dharmas,' the presence of equal enlightenment is clear. In the text there are two parts: the first three chapters directly answer the previous questions; the latter three chapters generally reveal their depth and breadth. Now first, divided into two: the first two chapters explain the vastness of karmic function; the latter one chapter explains the depth and mystery of wisdom. Within the former also two: the first chapter explains function with respect to concentration; the latter chapter explains function with respect to spiritual penetrations. Within the former, divided into five: 1. Introductory section; 2. Request section; 3. Section indicating the speaker; 4. Fundamental section; 5. Expository section.