大方廣佛華嚴經疏 45.31

45.31

Second, from "O sons of the Buddha, when the bodhisattva enters such..." downward, explains the function of directly realizing and entering all dharmas. Within this there are four parts: first, explaining the realization and entry; second, separation from the marks of realization; third, interrogation; fourth, explanation. Now in the first part, there are ten phrases. The first phrase explains the concentration that can realize [them]. "The wheel of wisdom of samādhi" still follows the Sanskrit phrasing; if rendered properly, it should be "the wheel-of-wisdom samādhi." Because the cause-concentration is supreme, it is named "great majestic virtue." From "then is able to" downward reveals the dharmas realized, meaning the realization of the fruitional dharmas of Buddhahood. The first phrase is general: the unconditioned fruit is termed "realized" (證), and the conditioned fruit is termed "attained" (得); the remaining phrases are specific. "Proceeding into" explains "realization"; "accomplishing" explains "attainment"; "perfecting" applies to both. "Amassing" refers to the perfection of the cause; "purity" refers to the exhaustion of hindrances. Concentration is able to abide peacefully, and wisdom is able to penetrate thoroughly; when concentration and wisdom are both forgotten, one is in accord with the self-nature, which constitutes realization and entry. Second, from "And this..." downward explains separation from the marks of realization. Because one realizes only through non-thought, one does not even think of the sphere of unobstructed wisdom, much less whether the realized dharmas are of such-and-such number. Third, the import of the interrogation has three points: (1) Why is there realization yet non-thought? (2) Why does one concentration attain many fruits? (3) Why does one attain fruitional dharmas through a causal concentration? Fourth, the explanation has two parts: first, a brief, separate explanation; second, from "this samādhi..." downward, an extensive, comprehensive explanation. Now in the first part, it separately explains the three interrogations: (1) because its essential nature is free of thought; (2) because although the essence of concentration is one, its functions are boundless; (3) because of its excellence, causal [practice] attains fruitional dharmas. As for the extensive, comprehensive explanation that follows, this means that the text is broad and the meaning is comprehensive, comprehensively clarifying the above three phrases. Within this there are two parts: first, a general indication: the sphere is the object of concentration; deep entry is the realization and accord of concentration; majestic power is the function of concentration. All three are the essence of concentration, and because all are said to be "various," the above passage speaks of "boundless." Possessing all three and being manifold, it is called "supreme." Second, from "namely" downward, there is a specific exposition of twenty-eight phrases, each phrase possessing the three meanings above. For instance, in the first phrase, "entry" is the meaning of deep entry; "ineffable" and so forth is the meaning of boundless; "door of wisdom" is the meaning of the sphere. Where the meaning of boundless is occasionally omitted among them, it is merely an abbreviation in the text. Knowing that wisdom consists in expounding, expounding is called the door of wisdom. The second is entering the adornment of the non-duality of merit and wisdom. The sixth is entering the non-empty tathāgatagarbha. The seventh is contemplation and liberation of the sphere of compassion and wisdom without cessation. The rest may be understood by analogy.