大方廣佛華嚴經疏 38.6

38.6

Second, within the fruits of the station, there are also three parts: first, [the fruit of] pliancy, which contains four points: 1. the practice of pliancy; 2. from "Just as a mani [jewel]" onward, explaining the purification of wisdom regarding the teaching; 3. from "This bodhisattva" onward, the distinct practices and characteristics of the stage; 4. from "O sons of the Buddha" onward, concluding with a general summary of the characteristics of the stage. Within the first point there are three: 1. the conditions for tempering practice; 2. from "all revere" onward, explaining that which can temper practice; 3. from "furthermore" onward, explaining the purity that is tempered. Within the second of these, there are: 1. meritorious practices of making offerings to buddhas; 2. from "With this" onward, the great practice of pariṇāmanā; 3. from "with them" onward, the wisdom-practice of listening to the Dharma. In this, it first treats being a householder, and then from "furthermore" onward, leaving the household life. However, upon ascending the stages and above, one is endowed with the bodies of the ten dharmadhātus; whether leaving the household or remaining at home, how could either not be admissible? Nevertheless, following the import, they are concealed or manifested, present or absent, put forward or set aside. Because the first three stages are aligned with the mundane world, they still rely on worldly norms: in the first two stages, because one is a king of humans, [the household life] is present; in the third stage, because one is a king of devas, it is absent; from the fourth stage onward, it marks the head of the supramundane, so it is again stated as present, symbolizing the mind's leaving the household, and is therefore explained within the practice of pliancy. Wishing to accord with the celestial state, which lacks it, leaving the household is not expounded within the karmic retribution. From the sixth stage onward, symbolizing the realization of the equality of dharmas wherein there is neither leaving nor remaining, none [of those stages] mentions leaving the household. Within the third point, the purity tempered, there are the dharma, the metaphor, and the application. 'Gold ornaments' refers to taking the Āgama-gold of the third stage and fashioning it at present into the ornaments of the realized wisdom of this fourth stage. 'All other gold' refers to gold not yet fashioned into ornaments. Second, as for 'the purification of wisdom regarding the teaching', because this stage achieves the purity of realization, giving rise to function from essence, this passage is specifically included here. Previously, the teaching brought about realization, so gold was used as a metaphor for ornaments; now, from realization the teaching arises, so the mani jewel emitting light is used as a metaphor. The mani jewel is the essence of realized wisdom: being undefiled is called 'pure', its serene illumination is called 'light', and its perfection is called 'disk'; possessing these three meanings, it is called realized wisdom. That it is 'capable of emitting light' means emitting the light of the Āgamas. That is, by means of the wisdom of this level, one realizes and enters into the meanings of immeasurable doctrinal approaches. Thus, that which can illuminate, the light, is realized wisdom; the teachings that are illuminated serve as the sphere of wisdom. Realization can universally illuminate and manifest in the teaching, obtaining the light of the teaching; flame arises based on realization, hence the stage is named 'Blazing Wisdom'. From 'not other jewels' onward, its supremacy is revealed in contrast to the former. Being indestructible by wind and so forth demonstrates its firmness against external forces. The rest is all as previously explained.