大方廣佛華嚴經疏 28.28

28.28

Twenty-one: Opening the treasury to give jewels. In the practices of pariṇāmanā, regarding the sixteen jewel-like wisdoms, Master Bian says: 'Before the stages, there are the four concentrations of obtaining illumination, increasing illumination, verification, compliance, and the immediate [path]. On the stages, there are the four concentrations of the accumulation of radiance, the king of merit, the worthy chief, and heroic advance. These eight each have their own natural state and supreme advancement; relying on these, generating wisdom constitutes the sixteen jewel-like wisdoms.' Some say: On the Buddha-stage there are four wisdoms, and each wisdom has four aspects, hence making sixteen, because on the fruit-stage there is sovereignty and mutual interpenetration. Now, relying on Xianshou, they are precisely the eight forbearances and eight wisdoms. However, these are of two kinds: (1) Establishing the sixteen based on contemplating what grasps and what is grasped. (i) Dharma-wisdom forbearance regarding suffering: contemplating the tathatā of suffering in the three realms, correctly severing the afflictive latencies of conceptualization in the three realms that are abandoned upon seeing suffering. (ii) Dharma-wisdom regarding suffering: in the immediate continuity of forbearance, contemplating the former tathatā and realizing liberation from the previously severed afflictions. (iii) Subsequent-wisdom forbearance regarding suffering: in the immediate continuity of wisdom, undefiled insight arises, internally realizing the dharma forbearance and wisdom individually. It is said that subsequent noble dharmas are all of this category. (iv) Subsequent-wisdom regarding suffering: in the immediate continuity of this, undefiled wisdom arises, examining and confirming the subsequent-wisdom forbearance regarding suffering. The first two contemplate suchness, and the latter two contemplate wisdom. There are four under suffering, and the same is true for the other three truths, making sixteen wisdoms. (2) Establishing them distinctly based on contemplating the higher and lower objects of the truths: contemplating the suffering of desire, there are dharma forbearance and dharma wisdom, the former being the uninterrupted path and the latter the path of liberation. Next, contemplating the suffering of the two higher realms constitutes subsequent forbearance and subsequent wisdom, because their category is identical to desire. As with suffering, so too with the other three [truths], making sixteen wisdoms. This is explained extensively in the Vijñaptimātratāsiddhi and the Abhidharma-samuccaya-vyākhyā, fascicle nine. The tenth vow mentions the unsurpassed master of treasures, because the Buddha is the master of the Dharma jewel.