大方廣佛華嚴經疏 12.22

12.22

Second, from 'At this time, Great Radiance' onward, within gaining benefit, there is first the general, and then the particulars. In the general part, the above mentions the Dharma of the Buddhas of the three periods of time, which is what the Buddha accumulated in the past. Having seen the Buddha and gained benefit, he then receives the name of bodhisattva. From 'namely' onward, the particulars. Wisdom is the essence, and light speaks of function; because the illuminated objects differ, it is divided into eleven: 1. The wisdom-light of deep samādhi: the aggregates of all dharmas briefly have three meanings: first, the three such as right determination; second, the three such as wholesome and unwholesome; third, generally gathering all without going beyond the two aggregates of conditioned and unconditioned dharmas; the two aspects gather each other and manifest as one single flavor of nature, hence called 'equal'. Realizing this in samādhi is called that samādhi. 2. The wisdom-light of the great mind, meaning that later causes and effects all enter the initial mind. There are briefly three meanings: first, because later causes are attained at the beginning, it is said that all completely enter—just as reaching the end of a path lies in the first step, a scholar's emolument lies within it; second, the straight mind of bodhi rightly minding tathatā, within the gate of tathatā all dharmas are gathered; third, the three virtues unfold and the beginning and end are perfectly interpenetrated, because upon the initial arousing of the mind one immediately accomplishes sambodhi. 3. The wisdom-light of great wisdom: the dharmadhātu is the greatness of the essence that is illuminated; universal illumination is the greatness of the mark, because the light of wisdom universally illuminates the dharmadhātu; harboring nature-virtues like the sands of the Ganges, it is called a treasury; deluded confusion being originally empty, it is called 'pure clear sight'; corresponding to the eye seeing the nature, the physical eye is identical to the Buddha eye. 4. The wisdom-light of great vows, knowing that the vows of all Buddhas' dharmas are the foundation. 5. The wisdom-light of great practice: boundless fruit-virtues are entered through this practice. 6. The wisdom-light of swiftness, meaning entering into non-arising, where effort does not retrogress, and effortless great power contains many within one practice, receiving this designation. 7. The wisdom-light of supernormal powers: the three wheels managing affairs cannot achieve liberation. 8. The wisdom-light of great merit, because it illuminates the adornment of merit. 9. The wisdom-light of great understanding, meaning the Buddha's power of supreme understanding accomplishes an ocean of adornments. 10. The wisdom-light of Buddha function, universally pervading the dharmadhātu. 11. The wisdom-light of Buddha virtue, subduing Māra and restraining non-Buddhists. The latter three are the Buddha's sphere, hence only understood through knowledge; the rest can be known through realization, hence called 'attaining entry'.