淨名玄論 8.9

8.9

起菩薩根、入佛智慧，根義不定，若對人天及二乘明菩薩根者，即十信是也。何以知之？菩薩根本以信等五法為根，如《釋論》「履之十信」既明菩薩信，故知菩薩根也。又欲迴前四乘令入菩薩道，故取佛土。則前四乘始入十信，故明十信為菩薩根也。入佛智慧者，即是佛果。十信是所為之始、佛慧是所為之終，該始括終則所為事盡。又前始自四乘令入十信，乃至佛慧，網羅所為始終，無一眾生而不化之。問：何故先明為四乘取佛土、後別為菩薩？答：已如前說，次第法爾。先與小益，後與大利也。又諸佛之法，先雖說三，後要歸一。此經雖未彰意略，已成密化。又此二章經文來者，初章為淺行之人取於佛土，故謂地前四十心令其生善滅惡、發菩提心、修菩薩行。後章偏為登地以上名菩薩根，登地既始得無生，道根初立。次明佛慧，從七地入佛眼地，至于佛果，皆名佛慧。所為雖廣，不出五十二位，亦統始括終，故有第二文也。

Regarding 'generating the roots of a bodhisattva' and 'entering the Buddha's wisdom', the meaning of 'roots' is not fixed. If one explains the bodhisattva roots in contrast to humans, devas, and the two vehicles, then they are the ten stages of faith. How is this known? The root of a bodhisattva fundamentally takes the five dharmas such as faith as its roots; as the Dazhidulun says, 'treading the ten stages of faith' clarifies the faith of a bodhisattva, so we know they are the roots of a bodhisattva. Moreover, wishing to turn the former four vehicles around and cause them to enter the bodhisattva path, he takes a Buddha-land; thus the former four vehicles initially enter the ten stages of faith, so the ten stages of faith are explained as the roots of a bodhisattva. 'Entering the Buddha's wisdom' is the Buddha-fruit. The ten stages of faith are the beginning of what is done for them; the Buddha's wisdom is the end of what is done for them. Embracing the beginning and encompassing the end, the task of what is done for them is exhausted. Furthermore, beginning with the four vehicles and causing them to enter the ten stages of faith up to the Buddha's wisdom encompasses what is done for them from beginning to end, with not a single sentient being left untransformed. Question: Why is it explained first that he takes a Buddha-land for the sake of the four vehicles, and afterwards specifically for the sake of bodhisattvas? Answer: As has been explained previously, the sequence is naturally so: first he gives them small benefits, and afterwards he gives them great benefits. Moreover, as for the Dharma of the Buddhas, though they first explain the three, they ultimately must return to the one. Though this sūtra has not yet openly displayed this meaning in brief, it has already accomplished this hidden transformation. Furthermore, as for the purpose of these two textual passages: the opening section takes a Buddha-land for persons of shallow practice, which refers to the forty minds prior to the bhūmis, causing them to generate good, extinguish evil, generate the bodhicitta, and cultivate bodhisattva practices. The latter passage is particularly for those who have ascended to the bhūmis and above, which is called the roots of a bodhisattva; having ascended to the bhūmis, they have initially attained non-arising, and the roots of the path are first established. Next, it clarifies the Buddha's wisdom: from the seventh bhūmi, entering the stage of the Buddha-eye up to the Buddha-fruit, all are called the Buddha's wisdom. Though what is done for them is broad, it does not exceed the fifty-two ranks; it likewise unites the beginning and encompasses the end, and therefore there is this second text.