大方廣佛華嚴經疏 43.2

43.2

The Ninth Stage: Good Wisdom. As to why it comes next, the meaning in the *Yogācāra* is: previously, although in the abidance of signlessness one discarded effort and could also be sovereign regarding marks, one was not yet able to attain great sovereignty in expounding the Dharma with various names, multitudinous marks, differentiated etymologies, and all kinds of categories; in order to make this component complete, this [stage] comes next. As for "Good Wisdom," the *Mahāyānasaṃgraha* says: "Because of attaining the most supreme unobstructed wisdom." Asvabhāva's commentary explains: "It means attaining the most supreme four unobstructed knowledges; the wisdom of unobstructed knowledge is the most superior among all wisdoms; since wisdom (*jñāna*) is discernment (*prajñā*), it is called Good Wisdom." That is, the ten kinds of four unobstructed knowledges in the text below. The *Sūtrālaṃkāra* says: "In the nine stages, the four unobstructed wisdoms are the most superior. How are they superior? In a single kṣaṇa, when all humans and devas of the trichiliocosm, with different kinds, different voices, and different meanings, question this bodhisattva, he is able with a single voice to universally answer all questions and completely sever all doubts." This agrees with the text below. The *Suvarṇaprabhāsa* says: "Expounding the Dharma with sovereignty and without affliction or burden." As for the increasing wisdom being sovereign and unobstructed, this also reveals leaving behind obscurations to be called superior; the meaning in the *Saṃdhinirmocana* is also the same. In the "Chapter on Abidings" of the *Yogācāra*, the *Daśabhūmika-vibhāṣā*, the *Vijñaptimātratāsiddhi*, and so forth, the phrasing differs slightly, but the doctrinal intent is identical. In the *Benevolent Kings*, it is called "Light of Wisdom," an expression combining both dharma and simile. In the *Mahāprajñāpāramitopadeśa*, it is called "Good Marks," taking its name from what is understood. Though ability and object differ, all elucidate the wisdom of expounding the Dharma. As for the obscuration to be abandoned, one abandons the obscuration of not wishing to act in benefiting others, because one possesses the four analytical knowledges. The obscurations to the four unobstructed knowledges are divided into two kinds of delusion: the first three form one, named the delusion regarding sovereignty over immeasurable expounded dharmas, immeasurable names, phrases, and syllables, and the sequential wisdom, eloquence, and dhāraṇīs; meaning that the expounded dharmas are the meanings, the names, phrases, and syllables are the dharmas, and the sequential wisdom and eloquence are the etymological dhāraṇīs; delusion regarding sovereignty runs through the above three. The second is the delusion regarding sovereignty of eloquence, which is delusion regarding the fourth unobstructed knowledge. Therefore, the tathatā realized is called the support of sovereignty of wisdom; that is, once one realizes this tathatā, because one attains sovereignty regarding unobstructed knowledges, one accomplishes the practice of expounding the Dharma sovereignly with good understanding of dharma-vessels. The Liang translation of the treatise says: "Due to penetrating the above tathatā, one attains the fruit of the nirmāṇakāya." In the *Suvarṇaprabhāsa*, one attains the wisdom-treasury samādhi; all share the same meaning.