華嚴經疏 1.6

1.6

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.