華嚴經疏 1.6

1.6

發光地。世親釋云。由此地中。與三摩地三摩鉢底常不相離。無退轉故。於大乘法能作光明名發光地。無性釋靜慮名等持。無色名等至。或等持者心一境相。等至正受現前大法光明所依止者。於大乘教得智光明。此地是彼所依因故名為發光。解云。地從所發果法為名。解深密經及瑜伽論意同攝論。顯揚論云。證得靜慮三摩地蘊大智光明之所依止。智論四十九名為光地。十住論云。廣博多學為眾說法。能作照明故名明地。人王經名明慧地。地論等並如前辨　第二來意者有三。一前戒次定義次第故。是故須來。二前位能持微細戒品。未得圓滿世間等持等至。及圓滿聞法總持為令得。此因說此地令勤修學。此依深密經。三者初之三地。總寄世間施戒修法。前二施戒。今此顯修。是故來耳　第三所離障者。依十地論離闇相。於聞思修諸法忘障解云。此與所得地法。敵對相翻故立斯號。唯識論第九名闇鈍障。謂所知障中俱生一分。令聞思修法忘失。彼障三地勝定總持。及彼所發殊勝三慧入三地時。便能永斷。由斯三地說斷二愚及彼麁重。一欲貪愚。即是此中能障勝定及修慧者。彼昔受與貪欲俱故名欲貪愚。今得勝定及修所成。彼既永斷欲貪隨伏。此無始來依彼轉故。二圓滿陀羅尼愚。即是此中能障總持聞思慧者。解云。此實是所知障。與欲貪同體故名欲貪愚。以貪妙欲掉重散亂障定發修慧聞持等者。從所障因法以立名。以親障聞思二慧。是彼總持所起果故。此是忘念不正知等同體所知障。解深密經及瑜伽金光明經及梁攝論等。各有二愚。大同此說。又有離業障及報障。准前知之　第四所證者。唯識論云。勝流真如。謂此真如所流教法。於餘教法極為勝故。攝論第七無性釋云。謂此所流教法最勝故。捨身命求此善說。不以為難。梁論釋云。從真如流出正體智。正體智流出後諸智。後諸智流出大悲。大悲流出十二部經。是故名為勝流法界　第五所成行者。略有三種。一十度中成忍度行。二成禪定行。三成求法行。莊嚴論云。第三住能生欲界而不退禪故。餘行如下辨　第六所得別果者。亦有三種。一依梁論通達勝流法界得無邊法音果。二當位行果。金光明云　三地發心得難動三昧果。又下文曰。無量五神通。亦是當位所得之果。三顯分位果。謂忉利天王等四果。如下文說　第七釋文中亦三。初讚請分。二正說分。三重頌分。初中十頌分二。初六度聞前地餘四請說。後地前中。初一慶聞心喜。次一身業兩花餘四語業讚述。於中初一總歎。次一別歎說法心。次一別歎所說法。後一歎為機結說。就請後四頌中。初三大眾請。後一上首請。前中初一總請三地行。後二別請十度行。

The Prabhākarī bhūmi: Vasubandhu explains, "Because on this ground one is never separated from samādhi and samāpatti, and because there is no regression, one is able to produce light with respect to the Mahāyāna teachings; hence it is named the Prabhākarī bhūmi." Asvabhāva explains: "Dhyāna is called samādhi (等持); the formless [attainments] are called samāpatti (等至). Or, samādhi is the characteristic of one-pointedness of mind; samāpatti is meditative absorption. As for the basis for the light of the great Dharma manifesting before one: one attains the intellectual light of wisdom with respect to the Mahāyāna teaching, and because this ground is the supporting cause for that, it is named Prabhākarī (Light-Emitting)." The explanation says: The ground is named after the fruit-dharmas that are produced [from it]. The intention of the Saṃdhinirmocana Sūtra and the Yogācārabhūmi-śāstra is identical to that of the Mahāyānasaṃgraha. The Prakaraṇāryavācā states: "It is the basis for the great light of wisdom of the aggregate of dhyāna-samādhi that has been realized." Fascicle 49 of the Mahāprajñāpāramitopadeśa calls it the "Ground of Light." The Daśabhūmika-vibhāṣā states: "Being broadly learned and preaching the Dharma to the assembly, one is able to produce illumination; hence it is named the Ground of Illumination (明地)." The Humane King Sūtra calls it the "Ground of Radiant Wisdom (明慧地)." The Daśabhūmikā-śāstra and so on are all analyzed as before.

Second, the purpose of its appearance has three points: 1. Because of the sequence of the faculties, where concentration follows morality, it must appear. 2. Although in the previous stage one could maintain the subtle precepts, one had not yet attained complete mundane samādhi and samāpatti, nor complete dhāraṇī of the heard Dharma; in order to cause one to attain them, on this account this ground is spoken of to induce diligent cultivation and study. This relies on the Saṃdhinirmocana Sūtra. 3. The first three grounds are collectively aligned with the mundane practices of giving, morality, and cultivation; the previous two are giving and morality, and now this one reveals cultivation; hence it appears.

Third, regarding the obstructions abandoned: Relying on the Daśabhūmikā-śāstra, one abandons the characteristic of darkness and the obstruction of forgetting the dharmas of hearing, reflecting, and cultivating. The explanation says: Because this directly opposes and overturns the dharmas of the attained ground, this name is established. The ninth fascicle of the Triṃśikā-vijñaptimātratā names it the obstruction of darkness and dullness (闇鈍障), meaning the innate portion within the jñeyāvaraṇa that causes the dharmas of hearing, reflecting, and cultivating to be forgotten and lost. It obstructs the superior concentration and dhāraṇī of the third ground and the extraordinary three wisdoms produced by them; when entering the third ground, one can permanently sever it. Due to this, the third ground is said to sever two delusions and their coarse heaviness: 1. The delusion of desire and craving: that is, here, that which is able to obstruct superior concentration and the wisdom born of cultivation. Because in the past one's experiences were conjoined with greed and desire, it is named the delusion of desire and craving. Now having attained superior concentration and that which is accomplished by cultivation, once that is permanently severed, desire and craving are accordingly subdued; this is because from beginningless time it operates based on them. 2. The delusion regarding complete dhāraṇī: that is, here, that which is able to obstruct dhāraṇī and the wisdoms of hearing and reflecting. The explanation says: This is actually the jñeyāvaraṇa, which shares the same substance with desire and craving, hence it is called the delusion of desire and craving. Because craving for exquisite desires and restlessness, heaviness, and distraction obstruct concentration and prevent the generation of the wisdom born of cultivation, retention of hearing, etc., its name is established from the causal dharmas it obstructs; because it directly obstructs the two wisdoms of hearing and reflecting, which are the fruits produced by that dhāraṇī. This is the jñeyāvaraṇa sharing the same substance with forgetfulness, lack of correct knowing, etc. The Saṃdhinirmocana Sūtra, the Yogācārabhūmi-śāstra, the Suvarṇaprabhāsa Sūtra, and the Liang translation of the Mahāyānasaṃgraha all have two delusions, broadly agreeing with this explanation. Furthermore, there is the abandoning of karmic obstructions and retribution obstructions, which can be known by analogy with before.

Fourth, that which is realized: The Triṃśikā-vijñaptimātratā says: "The tathatā of the supreme flow: meaning that the teaching flowing forth from this tathatā is extremely supreme compared to other teachings." Asvabhāva's commentary on the seventh fascicle of the Mahāyānasaṃgraha says: "Because the teaching flowing from this is most supreme, one abandons body and life to seek this well-spoken [teaching] without considering it difficult." The Liang translation explains: "From tathatā flows the fundamental non-conceptual cognition; from the fundamental non-conceptual cognition flow the subsequent cognitions; from the subsequent cognitions flows great compassion; from great compassion flow the twelve divisions of scriptures. Hence it is named the dharmadhātu of the supreme flow."

Fifth, the practices accomplished: Briefly there are three kinds: 1. Among the ten pāramitās, accomplishing the practice of kṣānti-pāramitā. 2. Accomplishing the practice of dhyāna. 3. Accomplishing the practice of seeking the Dharma. The Mahāyānasūtrālaṃkāra says: "Because in the third dwelling one can be born in the desire realm without regressing from dhyāna." The remaining practices are distinguished below.

Sixth, the distinctive fruits obtained: There are also three kinds: 1. Relying on the Liang translation, by penetrating the dharmadhātu of the supreme flow, one obtains the fruit of the boundless sound of Dharma. 2. The fruit of the practice corresponding to the stage: The Suvarṇaprabhāsa says, "On the third ground, generating the aspiration, one obtains the fruit of the samādhi that is difficult to shake." Furthermore, the text below says: "Immeasurable five supernormal powers," which is also the fruit obtained corresponding to the stage. 3. Manifesting the fruit of positional status: meaning the four fruits of being the king of the Trāyastriṃśa Heaven and so on, as explained in the text below.

Seventh, in explaining the text there are also three parts: first, the section of praise and request; second, the section of the main exposition; third, the section of restating verses. In the first, the ten verses are divided into two: the first six rejoice at hearing the previous ground, and the remaining four request the explanation of the subsequent ground. In the former: the first one rejoices at hearing with a joyful heart; the next one [concerns] bodily karma [scattering] two [kinds of] flowers; the remaining four [concern] vocal karma praising and recounting. Within that, the first one praises generally; the next one specifically praises the mind of preaching the Dharma; the next one specifically praises the Dharma preached; the last one praises concluding the explanation for the sake of faculties. Regarding the latter four verses of request: the first three are the assembly's request; the last one is the leader's request. In the former: the first one generally requests the practices of the third ground; the latter two specifically request the practices of the ten pāramitās.