大方廣佛華嚴經疏 45.6

45.6

Next, directly interpreting the text. This assembly has eleven chapters of the scripture, divided into two: the first six explain the perfection of the cause, and the latter five explain the fulfillment of the fruit. If according to ancient masters: the first nine explain the cause and fruit that generate understanding, and the latter two explain the equal cause and fruit. Within the former there are also two: the first six chapters explain the marks of the cause after the stations, and the latter three chapters explain the distinct marks of the fruit. However, the causes of the six chapters, in terms of sequence, are all distinct causes together with the previous five assemblies. In terms of perfect interpenetration, being equal and identical with the marks of the fruit, they share the same assembly with the fruit; the fruit is the fruit corresponding to the cause and shares the assembly with the cause; equal cause and fruit are accomplished through the distinct, and thus also share this same assembly. Now first, this cause is precisely equal enlightenment (samyak-sambodhi); however, the text has the meaning of equal enlightenment but lacks the name of equal enlightenment, because this equal enlightenment is also the superior progress of the tenth stage. For this reason, the various teachings differ in their division and combination. The Benevolent Kings Sūtra and others combine this superior progress into the tenth stage, and therefore do not establish equal enlightenment. Hence in the 'Chapter on Teaching and Transforming,' in terms of the stations of the five patiences, within the patience of cessation there are only lower and upper: practice in the lower patience is named bodhisattva, which is the tenth stage; practice in the upper patience is sarvajña (all-knowledge), which refers to the Tathāgata. If according to the Yingluo [sūtra], this superior progress is divided as the Immaculate Stage, which is equal enlightenment. However, equal enlightenment illuminates cessation, while wondrous enlightenment is cessative illumination. Furthermore, in the 'Chapter on the Practices and Contemplations of the Sages and Worthies,' six lineages are spoken of, as well as the six firm ones, the six patiences, and so forth. The Yogācārabhūmi possesses both meanings: Fascicle 78 cites the Saṃdhinirmocana-sūtra speaking of eleven stages: the tenth is the Cloud of Dharma, and the eleventh is named the Buddha stage; there are only twenty-two types of ignorance, and upon attaining the Buddha stage, due to severing two ignorances—first, the ignorance of extremely subtle attachment to all knowable objects, which is the seed of the innate extremely subtle cognitive obscuration; second, the ignorance of extremely subtle obstruction, which is the seed of spontaneous afflictive obscuration—by severing these one is able to realize great bodhi, without separately speaking of equal enlightenment's severing and realization. The treatise again has text that also establishes equal enlightenment. Furthermore, the 'Bodhisattvabhūmi' says: 'Although this bodhisattva has already cultivated the ocean of merits to fulfillment, because of not yet being able to abandon three kinds of dharmas, they are not named wondrous enlightenment: first, because of not yet abandoning inferior uncontaminated dharmas; second, because of not yet abandoning pure neutral dharmas; third, because of not yet abandoning contaminated wholesome dharmas; only upon reaching the stage of wondrous enlightenment does one abandon these three.' The present sūtra, wishing to reveal the non-obstruction of division and combination, preserves its meaning without manifesting its name. Below, in the 'Chapter on Leaving the World,' among the aids to wisdom, since it says 'complying with the six firm dharmas,' the presence of equal enlightenment is clear. In the text there are two parts: the first three chapters directly answer the previous questions; the latter three chapters generally reveal their depth and breadth. Now first, divided into two: the first two chapters explain the vastness of karmic function; the latter one chapter explains the depth and mystery of wisdom. Within the former also two: the first chapter explains function with respect to concentration; the latter chapter explains function with respect to spiritual penetrations. Within the former, divided into five: 1. Introductory section; 2. Request section; 3. Section indicating the speaker; 4. Fundamental section; 5. Expository section.