大方廣佛華嚴經疏 53.28

53.28

Eighth, from "Approaching the bodhimaṇḍa" onward are five gates, the practices of achieving the Path and entering realization. These are divided into five: first, explaining the advancement and reaching the place of abiding, which is going from the place of ascetic practices toward the bodhi tree, indicating renouncing the heterodox and proceeding to the orthodox, the completeness of causes advancing toward the fruit, and the final boundary of the progression of practices. The ten phrases can be known [from the text]. Second, rightly sitting at the bodhimaṇḍa, which explains dwelling in self-power; the first four adorn the place. The next three manifest the marks of the three actions. Regarding contemplating the lion throne: knowing that [the Buddha] is about to preach. The Jin translation says: "Contemplating the lion's roar of all buddhas." The final three complete the virtues: first, fulfilling one's own ability to realize, which explains that wisdom is revealed and delusions are destroyed; second, receiving what the buddhas inhabit, being about to accord with and equal the dharmadhātu; third, great compassion of identical substance, therefore being able to pervade with empowerments. Third, possessing ten extraordinary things, which explains the wondrous external responses, as portents of the great fruit. Fourth, subjugating the māras: as sambodhi is about to become manifest, heterodoxy is destroyed first. All are called "manifestations" because [māras] have long been subdued, because the māra kings are mostly great bodhisattvas, and because there are no evil māras who could disturb a buddha. Just as a jackal cannot brandish its power before a lion, the lower fascicle of the Mahāyāna Upāyakauśalya Sūtra says: "If not summoned by the Buddha's power, how could those evil māras approach the Buddha?" Māra is the lord of the desire realm; the more superior one is, the more one subdues the rest. Among the ten: first, displaying contention through virtue; second, destroying [the question of] who is superior between Māra and the Buddha; third, Pāpīyas's host filled thirty-six yojanas surrounding the bodhi tree wishing to cause obstruction, but the Bodhisattva, abiding in compassion and wisdom, pointed with his finger at the earth, and all was scattered and broken. Eighty-four thousand of the great assembly of the eight classes all generated the great bodhicitta; hence it says teaching and transforming, subduing extensively. It is as described in the Upāyakauśalya Sūtra and the Abhiniṣkramaṇa Sūtra. Sixth, those who have not escaped māras do so that they may not be indolent. Seventh, once subdued, they even turn to protect the Dharma down to the final age. The remaining five can be known [from the text]. Fifth, possessing ten kinds of powers that accomplish the Tathāgata, which is sambodhi appearing right before oneself. The previous two gates correspond to the path of uninterrupted progress (ānantarya-mārga); this corresponds to the path of liberation (vimukti-mārga); the two gates earlier still are the path of provisional means (prayogamārga). Now within these ten: first, all hindrances are completely tranquilized; the next two, all causes are completely perfected; the next two, all fruits are completely fulfilled; the next three, all virtues are completely universal; the final two, all buddhas are completely identical; thus it concludes by naming them the Tathāgata.