新華嚴經論 28.9

28.9

In the third section, the gate of the four wisdoms, there are thirty-six lines of prose, divided into three sections: First, from "Disciples of the Buddha" down to "expounds the Dharma" there are two and a half lines of sūtra text, explaining the division of skillful wisdom giving rise to the four unhindered wisdoms. Second, from "this bodhisattva constantly follows the four unhindered wisdoms" to "unhindered wisdom of delighted speech" there are about two lines of sūtra text, explaining the division directly presenting the names of the four unhindered wisdoms. Third, from "The bodhisattva, by means of these four unhindered wisdoms" downward there are thirty-one and a half lines of sūtra text, explaining the division of the limitless variations in the four unhindered wisdoms according to their application. This section explains that in this stage the bodhisattva's wise function as a great Dharma master is sovereign. Stating that they are adept at protecting the Tathāgata's treasury of Dharma means that the Three Vehicles, the One Vehicle, the three baskets (tripiṭaka), as well as benevolence, righteousness, propriety, wisdom, and trustworthiness are all well established by the bodhisattva. The "three baskets" are morality, concentration, and wisdom, which pervade all Dharma treasuries. "Using the words of a bodhisattva to expound the Dharma" explains that the Buddha is the substance of perfect enlightenment, without discrimination; thus it explains that all of the Tathāgata's births, passings into extinction, salvations of sentient beings, and turnings of the wheel of the Dharma are entirely the Bodhisattva Path. Below, as the text itself clarifies, each turning of the wheel of the Dharma based on the four wisdoms has its destination: with the unhindered wisdom of phenomena, they generally discern the principle of the equal self-nature of the dharmakāya; with the unhindered wisdom of meaning, they can discern the general, specific, identical, and distinct aspects of all phenomena; with the unhindered wisdom of phrasing, what they speak is without error; with the unhindered wisdom of delighted speech, the teachings they speak are never exhausted. Turning all wheels of the Dharma with these four wisdoms is never apart from this. Just as four rivers flow from Lake Anavatapta, moistening the worlds and producing various grasses and trees with their distinct characteristics, yet their substance is not apart from the single water of the four rivers. One can understand this by contemplating it.