大方廣佛華嚴經疏 33.6

33.6

From here below is the second [major section], which further reveals the greatness of explanation to engender correct faith. The five gāthās are divided into three parts: first, one and a half gāthās directly reveal the meaning of the three accomplishments of the greatness of explanation; second, three gāthās show that he himself is free of fault and admonish the assembly to eliminate their shortcomings; third, half a gāthā indicates the demarcation of the explanation, being merely the explanation of causes. First, regarding the 'three accomplishments': first is the greatness of the accomplishment of cause, meaning that the power of kindness, compassion, and vows serves as the basis for initiating practice, hence called 'cause.' Second is the greatness of the gradual accomplishment of cause, meaning that the wisdoms born of hearing, reflection, and so forth serve as the causes of supramundane wisdom; arising non-suddenly, it is called 'gradual.' Third is the greatness of the accomplishment of the cultivation of teaching and explanation, which is the wisdom of cultivation: true cultivation accords with reality just as in direct realization, and it can be entrusted to verbal explanations, hence called 'teaching and explanation.' The two words 'teaching and explanation' precisely distinguish it from the greatness of meaning, for unlike the portion of fruition, it is not inexpressible. The previous two do not resemble direct realization, their essence is not profound and subtle, and they do not require words to distinguish them, but merely serve as the causes for suprundane wisdom, hence both are termed 'causes.' Obtained according to their respective portions, all three are accomplishments. In which stations of the stages are these three located? There are two interpretations: First, in terms of the first stage, the first two may reside prior to the stages as preparatory application for the stage, while the last one resides solely upon the stages. Second, in terms of the general explanation, throughout stage after stage, preparatory application, cultivation, and so on, with the power of kindness, compassion, and vows, are the accomplishment of cause; the wisdoms born of hearing, reflection, and so forth are the gradual cause; and direct realization and subsequent attainment are both the cultivation of teaching and explanation. Question: Kindness and so forth, hearing and so forth, are easily understood in the text throughout the explanation of the ten stages; where are the marks of direct realization? Answer: There are two interpretations. First, the essence of the stages is profound and subtle and cannot be directly revealed; manifesting it through dharmas is itself its mark, such as the ten good deeds, factors of dhyāna, factors of the path, the truths, and so forth. Second, the locus of entry where causes are fulfilled is itself direct realization, just as the first stage says: 'Named abiding in the Bodhisattva Ground of Joy, because it corresponds to immovability'; and the eighth stage says: 'Entering into the nature of all dharmas like space; accomplishing this patience is called entering the Immovable Stage,' and so forth—these are precisely its passages, because true direct realization cannot be verbally demonstrated. Both of these categories belong to the cultivation of explanation. If so, why do the teachings of all Buddhas call the above three gradations 'realization'? Those are termed 'realization' based on the greatness of meaning that they express; here, based on what can be explained, they can only be called 'explanation.' Hence the treatise above states: 'Because by means of this greatness of explanation, one is able to attain that meaning.'