大方廣佛華嚴經疏 49.39

49.39

Fourth is the simile of the great jewel bringing forth, which illustrates the Buddha's wisdom of activating functions while the essence is hidden, explaining the aforesaid ability to produce. For what reason is it able to produce? Because it possesses the four jewels. The simile has three parts: first, a general explanation of the provenance, essence, and function; second, querying and listing the names of the jewels; third, concluding with their profundity and supremacy. The application of the simile has the same three parts. In listing the names, masters such as Yanying all say: first, the wisdom of the path of realization severs the cognitive obscurations (kleśāvaraṇa); second, the wisdom of the path of aid severs the obscurations to omniscience (jñeyāvaraṇa); third, the wisdom of the non-abiding path relinquishes the retributive obscurations; these three are for self-benefit. Fourth is the wisdom of benefiting sentient beings, which is the practice of benefiting others. This explanation is also not substantially mistaken, for the fruit station possesses these three paths and can cause learners to enter the bodhisattva stages. Now, another explanation is offered: if one follows the text directly, the text is clear of itself; but if we now subsume it under dharmalakṣaṇa, it refers to the bodhi of the four wisdoms: First is the great mirror wisdom (ādarśa-jñāna). Free from all conceptual discrimination, it is called 'free from defiling attachment'. Its cognitive objects and mental modes are subtle and difficult to know, never forgetting and never deluded about any objective marks; hence it is called 'skillful means'. Second is the wisdom of equality (samatā-jñāna). It contemplates all dharmas, conditioned or unconditioned, as equal between self and other; hence it is called 'skillful discrimination'. Third is the wisdom of wondrous observation (pratyavekṣā-jñāna). This wisdom skillfully observes the specific and common characteristics of all dharmas, operating unobstructed; therefore it explains immeasurable dharmas without destroying the dharmatā. The 'immeasurable dharmas' subsume and observe immeasurable gateways of dhāraṇī, samādhi, and so forth; as for 'explaining', it rains down the great rain of Dharma to sever all doubts. Fourth is the wisdom of accomplishing actions (kṛty-anuṣṭhāna-jñāna). Knowing the capacities and the times, it accomplishes what should be done. Third, from 'If the Tathāgatas...' onward, applies the prior profundity and supremacy. Within this, it first explains the supremacy of function and profundity of essence. Here, the supremacy of function is illustrated in the general section. Here, the profundity of essence is like the bright pearl in the topknot in the Lotus Sūtra, not carelessly given to people. Yet, because lower intellects cannot reach it, it is termed a 'secret storehouse', not being entirely identical to the simile, since the Nirvāṇa Sūtra clarifies that there are secret words but no secret storehouse. Next, from 'These four jewel-wisdoms are equal and upright...' onward, it clarifies the supremacy of essence and profundity of function. 'Equal and upright' is the wisdom of equality. Because it is associated with great compassion and the like, it is called 'equal'. Being of one flavor and continuous, it is called 'upright'. Second, 'proper and pure' is the great mirror wisdom. 'Proper' refers to pure, perfect virtue, supporting both actualities and seeds. 'Pure' refers to nature and characteristics being immaculate, free from all defilements. Third, 'wondrously fine' is the wisdom of wondrous observation. Fourth, 'universally able to benefit' is the wisdom of accomplishing actions. This is according to specific correspondence. Now, because the four wisdoms perfectly interpenetrate, the four virtues also cover the four jewels. Moreover, since the four wisdoms are merely one among the ten, this is eternally distinct from other schools.