大方廣佛華嚴經疏 40.20

40.20

In the second, the fruit of the station, the three fruits are the same as before. Regarding pliancy, it is divided into four: first, pliant practice; second, purification of teaching-wisdom; third, the specific stage's marks of practice; fourth, concluding by stating the name of the stage. In the former there are the doctrine, the metaphor, and the application. In the doctrine there are three: first, the conditions for refining practice; next, from 'all with...' onward, that which can refine practice. Within this, from 'having heard, receiving and upholding...' onward is the attainment of the dhāraṇī of meaning; the light of samādhi wisdom is the meaning that is upheld. 'Cultivating in accordance'—this clause demonstrates the cause for attaining the dhāraṇī of meaning. Due to what matter? Due to relying on the superiority of the preceding samādhi, one attains as-it-is śamatha and the like, mindfully retaining them without abandonment, which directly reveals what can uphold. Furthermore, from 'having attained...' onward is also what is upheld. Third, from 'passing through...' onward explains the purification of what is refined. 'Becoming all the more clear and pure' means liberation from those obscurations, and also because of previously realizing the meaning of that treasury of the Buddha's Dharma. In the metaphor, pure gold illustrates realization, and also illustrates faith and the like. Lapis lazuli illustrates the wisdom of skillful means; being repeatedly polished by the wisdom of skillful means causes the transcendent wisdom of realization to emit the light of teaching-wisdom, becoming even more superior than before. In the application, the wisdom of skillful means is the above path of non-abiding, corresponding to the lapis lazuli before. 'Investigating and observing in succession' corresponds to repeated polishing. 'Becoming all the more clear and pure' is because prajñā is present. 'Becoming all the more quiescent' is because the wisdom of realization is liberated from those obscurations. Second, from 'Just as the moon...' onward explains the purification of teaching-wisdom: because the moonlight is broad and vast, surpassing the previous stage, the lunar disc is taken as the metaphor. As for the four kinds of wind-discs: in the 'Manifestation Chapter' there are four kinds of wind-discs such as the power-holding one, which are not these four discs, because those are not scattering and destroying winds. That there are winds of scattering and destruction, yet not four kinds, cannot be determined without seeing sūtras and treatises. For now, interpreting according to the meaning: they are the winds of the four seasons. Spring is called the gentle wind, illustrating the affliction Māra (kleśa-māra), because it accords with the mind of craving. Summer is called the scorching wind, illustrating the skandha Māra, because of its abundant feverish distress. Autumn is called the cool wind, also called the golden wind, illustrating the death Māra (mṛtyu-māra), because fruits ripen and are harvested and killed. Winter is called the cold wind, illustrating the Devaputra Māra, because it ruins and conceals human goodness. Practicing the actions of the four Māras is precisely the path of Māra. The rest of the text can be understood. In the retributive fruit, the statement that śrāvakas cannot defeat him with difficult questions is because he already knows the two vehicles' conditions, truths, and the like.