淨名玄論 8.9

8.9

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.