[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 16.50 # 華嚴經探玄記 16.50 華嚴經探玄記 16.50 - **Language:** Classical Chinese ### [16.50](https://indike.org/pramana/in.bauddha.taisho.1733.16.50) 第七明性起菩提。前既對緣造作，必有示現菩提，故次明也。於中略作五門：一釋名，菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。二體性，《攝論》云「二智二斷為菩提體。」若依此經，通一切法，如文知之。三種類，有五：一菩提，有二，謂性淨菩提及修成菩提，出《大品經》。二有三菩提，一聲聞菩提、二緣覺菩提、三諸佛菩提，出《十地論》。三有五菩提，一發心菩提、二伏心菩提、三明心菩提、四出到菩提、五無上菩提，亦出《大品經》。解云：五中初一是十住初位、二是三賢位、三是初地見道、四修道滿、五是佛果究竟道。四有十菩提，如〈離世間品〉說。五通一切法，經云「一切法即菩提」等。解云：三菩提約初教，二五約終教，一切法就頓教，十種據圓教，通即可知。第四業用者，謂緣二諦斷二障，證二空起二智，印群機現萬像，具十身遍十方，周於毛端微塵等處，通因及果業用無邊，如此文中具足。五釋文者，就長行內辨釋中釋菩提義，略有十門：一明體性、二顯業用、三辨甚深、四顯廣大、五現因果、六離虧盈、七無增減、八依定起、九周法界、十遍心中。初亦以十門明菩提體性：一覺解為性，言一切義者，真俗境義也。二斷障為性，滅除疑惑者，斷二障也。三證理為性，謂證離能所，故云不二等。四別舉離所取相，故云無相。五離能取見，故云無行。六令此相見永不再起，故云無退。又釋：四當體離相；五性不遷流；六隨流不變；七具多功德故云無量；八盡於未來故云無邊；九性淨為性，謂在纏無縛出障無脫；十中道為性，故云離二邊。上來亦是內證平等。第二「知處非處」下明業用門，謂隨緣外照故成業用。於中三，謂法、喻、合。初法中亦十門：一知處非處，即十力中初也；二知字；三語；四他心；五根；六煩惱習；七性；八宿命，知過去；九天眼，見未來；十漏盡，知現在。此三世，同一念知也。此十所知境，現菩提智中，故說知也，非謂有能所等。二喻中，明大海印現喻，喻此菩提現機洞照德。三合中，心念諸根等，略舉前十境也。而無所現者，與能現不殊故，即自體顯照，故名為覺。《起信論》云「諸佛如來離於見想，無所不遍。心真實故，即是諸法之性。自體顯照一切妄法，有大智用乃至名一切種智。」解云：此即無思顯照同體之境，名菩提業用，不同餘位有能所取也。第三「佛子一切」下明甚深門，有四義：一離名故深、二絕言故深、三無譬故深、四不滯寂故深，故云但隨等也。又釋：此是釋疑，謂既非言譬所及，何故上下皆以言喻說耶？釋顯如文，即無說之說、非喻為喻，可知。第四「佛子如來」下明廣大門，於中有三：初舉身廣大、二類顯語意、三總結多門。初中，言成菩提時住佛方便者，明此菩提由方便對機說有成也。此增數十身，故有十三種耳。初一是眾生世間身，謂得能同一切眾生身之身也。等猶同也，又釋：等猶遍也，即遍以一切眾生而作自身故云也。下皆二釋，准之。二同一切染淨之身，亦即可知。三同器世間國土身也，亦即以國土為身。四同於一切九世十方諸劫之身，亦即以彼為身。五同一切佛證道之身。六等一切佛智覺之身，亦前如道平等，此是覺道平等。上二智正覺世間身。七以彼能詮言教為身，即如論中名言說法身。八以所詮法界為身。九同大虛無為之身。十同因陀羅網法界之身，互相涉入故云無礙。十一用無不起身，故云出生也。十二德無不備身，故云一切行。十三體無不寂身，故涅槃也。又此十三攝為六對：初二人法一對；次二時處一對；次二境智一對；次二教義一對；次二理事一對，虛空為事也；次二因果一對，行是因也。後一總結平等。二類顯中，依身辨語意。語意亦十三，同身可知。三總結中，身等一一各等法界，故皆云無量也。第五「佛子如來身中」下明現因果門。於中三，謂標、釋、結。標中以菩提身等眾生故，是故眾生悉於中現。以彼所現同能現故，是故眾生無不成佛。此文是大節，幸不輕之。問：此中所現眾生成佛，為是約事？為是約理？若是約事，何故下釋皆悉一性，以無性故等；若是約理，何故標中乃云有發心修行等。答：此是別教中義。若不約諸宗分別，無由得解。何者？然諸眾生，若於人天位看，具足人法二我實物。若小乘教中看，此眾生唯是一聚五蘊實法，本來無人。若大乘初教，唯識所現如幻似有，當相即空，無人無法。若約終教，竝是如來藏緣起，舉體即如，具恒沙德，乃是眾生。故《不增不減經》云「眾生即法身，法身即眾生。眾生法身，義一名異。」解云：此宗約理，眾生即是佛。若約頓教，眾生相本來盡、理性本來顯，挺然自露，更無所待，故不可說即佛不即等也。如淨名杜默之意等。若圓教，即一切眾生，竝悉舊來發心亦竟、修行亦竟、成佛亦竟，更無新成，具足理事，如此經文。問：若爾，何故現有眾生不即佛耶？答：汝今就初人天位中觀彼眾生，當相即空猶亦不得，況復得見圓教中事，是故汝見現有眾生。我不約彼說此成佛，但令情見若破、法界圓現，一切眾生無不成佛。問：若爾，何故諸佛更化眾生？答：教化眾生亦有淺深，今即此菩提身中現眾生成佛者，名究竟教化，不同餘宗，故下結中名如來無極大悲度脫眾生也。問：既總成佛，何故亦有發心等耶？答：若成佛門中總成，若修行門總修行，若發心門總發心。若離此等總，即空無所有，准大緣起門思之。言乃至涅槃者，於八相中舉乃至末故也。二「皆悉」下釋成中，云何現？同一真性故如是現。何以眾生同菩提性？略以十因釋成此義：一以眾生依於菩提無自性故，是故同於菩提成正覺等；二無自染相故，三無所盡故，四本來不生故，五亦無新滅故，上四同為一句；六我性自空故，七眾緣之生非是生故，八設起覺智無所覺故，九所依法界亦無性故，十本性空界無體性故。三「如是等」下總結中，無盡智者，照用無限故。自然智者，不待功用故。無極大悲者，同體攝化故。問：准此釋結，似約理性說眾生成佛，何故標中有發心等五位因、成佛等八相果？答：此是以法性融通門釋，謂事隨理以融通故，得相即相入故也。又餘教中觀無生唯照理性，此圓教中具足一切佛菩薩法，依宗准之。第六「佛子譬如」下體離虧盈門。於中二，謂喻、合。初虛空常性喻，喻菩提性無增減德，以體常滿，成無不成，性無二故。第七「佛子設有」下明用無增減門。於中三，謂喻、合、結。初化現無形喻，喻菩提成不平等德。喻中，初化多心者，喻各各修多因也。心化如來者，喻成多果也。以此因果俱無色相，是故化與不化等無有異。合結可知。第八「佛子如來應供」下明依定起用門。於中三：初舉一定門，謂順理警機名為善覺。依此定門，出眾生數等菩提之身。二類顯，如一定既爾，餘一一定各出爾所身。如多三昧既各如是，餘一一法門謂大悲、大智、大總持等一切法門各如是出，即知菩提之身無盡無盡不可稱說也。三結可知。第九「復次佛子」下明周遍法界門。於中三：先標中亦三，初一毛道者，謂於空中容一毛處名為毛道，即於此處見前門中眾生數等菩提之身無不圓滿；二類顯一切毛道，一一皆爾；三類顯一切法界處，悉重重普遍。二「何以」下釋成周遍義。三「如來」下結法屬人，謂此盧舍那佛於菩提樹下成菩提時，究竟具足如是等類、周遍法界、重重菩提，是故佛身不思議不思議也。此即遍於非情一切處也。第十「復次佛子」下明遍心中門。於中二：先舉自、二例他。初自中先標，此明佛地果德。菩提遍在菩薩及諸眾生身心之中，非是菩薩有菩提因性佛，文中正辨佛菩提故。二「何以」下釋成。以菩薩心既無自性，無自性法即佛菩提，故云不離。若爾，無自性理即性淨菩提，何必要是佛果位法？釋：以佛果大智，內契真原融同一性，是故如理普遍眾生。眾生心中菩提之性，既與果法無有差別，則眾生身中有果德菩提，非唯因性。此亦諸教不同。若小乘宗，總不辨佛性。若三乘宗，一切眾生位中但有因性，如《涅槃》云「佛性是因而非果。」若一乘宗，亦具果法，如此經文。問：此菩薩心不離如來菩提者，似是發菩提心、緣菩提為境，故云不離。何必即是心之自體？答：若爾，眾生既未發心、不緣菩提為境，不應例觀彼亦有菩提，故不約所緣也。二例他中，先例、二「無量」下結德。無處不有者，明普遍也。不可壞者，雖遍在染，不為惑業所壞，亦不為治道所破。不可思議者，同染而非壞，是不思也。同因而是果，亦不可思也。三結中方便門者，結前十門知見菩提竝是善巧之義也。 > Seventh, explaining nature manifestation bodhi. Having previously dealt with conditions and actions, there must necessarily be a manifestation of bodhi, and for this reason it is explained next. Within this, five sections are briefly posited: First, explaining the name: "Bodhi" here is translated as "awakening" (jue), meaning the great wisdom of opening and awakening; hence the name. The old rendering as "the Way" (dao) is incorrect. Second, its essential nature: The Mahāyānasaṃgraha says, "Two wisdoms and two abandonments constitute the essence of bodhi." If based on this sūtra, it extends throughout all phenomena, as known from the text. Third, kinds: there are five. 1. Bodhi is twofold: intrinsically pure bodhi and bodhi perfected through cultivation, which comes from the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra. 2. There are three bodhis: śrāvaka bodhi, pratyekabuddha bodhi, and the bodhi of all buddhas, which comes from the Daśabhūmika-śāstra. 3. There are five bodhis: bodhi of generating the aspiration, bodhi of subduing the mind, bodhi of illuminating the mind, bodhi of progressing toward deliverance, and unexcelled bodhi, which also comes from the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra. An explanation says: Among the five, the first is the initial rank of the ten abodes; the second is the rank of the three stages of the wise; the third is the path of vision of the first bhūmi; the fourth is the completion of the path of cultivation; and the fifth is the ultimate path of the buddha fruition. 4. There are ten bodhis, as spoken in the "Chapter on Transcending the World." 5. It extends through all phenomena, as a sūtra states: "All phenomena are bodhi," and so forth. An explanation says: The three bodhis are stated according to the Initial Teaching; the two and the five according to the Final Teaching; all phenomena according to the Sudden Teaching; and the ten kinds are based on the Perfect Teaching; their extension can be understood accordingly. Fourth, karmic function: meaning taking the two truths as condition to sever the two hindrances, realizing the two emptinesses to give rise to the two wisdoms, sealing the multitude of capacities and manifesting ten thousand images, possessing the ten bodies and pervading the ten directions, encompassing the tips of hairs, paramāṇus, and other locations; spanning cause and fruition, its karmic functions are boundless, being fully present in this text. Fifth, explaining the text: in the explanation within the prose, there are briefly ten sections explaining the meaning of bodhi: 1. clarifying its essential nature; 2. revealing its karmic function; 3. distinguishing its profundity; 4. revealing its vastness; 5. manifesting cause and fruition; 6. being free from wane and fullness; 7. being without increase or decrease; 8. arising dependent on samādhi; 9. encompassing the dharmadhātu; 10. pervading the minds \[of sentient beings\]. The first also clarifies the essential nature of bodhi through ten aspects: 1. having awakening and comprehension as its nature: "all meanings" refers to the meanings of the real and conventional domains; 2. having the severance of hindrances as its nature: "extinguishing doubts" means severing the two hindrances; 3. having the realization of the principle as its nature: meaning realizing the departure from subject and object, hence it says "non-dual," etc.; 4. separately presenting the departure from the marks of the grasped, hence it says "markless"; 5. departing from the views of the grasper, hence it says "without action"; 6. causing these marks and views never to arise again, hence it says "non-retrogressing." Another explanation: the fourth is departing from marks in its own nature; the fifth is the nature not drifting or shifting; the sixth is remaining unchanged while according with the flux; the seventh is possessing many qualities, hence called "immeasurable"; the eighth is exhausting the future, hence called "boundless"; the ninth has intrinsic purity as its nature, meaning within entanglement there is no bondage, and emerging from hindrances there is no release; the tenth has the middle path as its nature, hence it says "departing from the two extremes." The above is also the internal realization of equality. Second, from "knowing what is possible and impossible" downward, clarifying the gate of karmic function: meaning that because it shines outwardly according with conditions, karmic functions are accomplished. Within this are three parts: the phenomenon, the simile, and the application. In the initial phenomenon there are also ten sections: 1. knowing what is possible and impossible, which is the first of the ten powers; 2. knowing characters; 3. speech; 4. the minds of others; 5. faculties; 6. afflictive habit-energies; 7. natures; 8. past lives, knowing the past; 9. the divine eye, seeing the future; 10. destruction of outflows, knowing the present. These three times are known in a single thought-moment. These ten objective domains known are manifested within the wisdom of bodhi, and are therefore said to be "known"; it does not mean there is a grasper and grasped, and so forth. In the second, the simile, it explains the simile of the great ocean reflecting images, illustrating the quality of this bodhi in manifesting capacities and penetratingly illuminating them. In the third, the application, the mental thoughts, faculties, etc., briefly present the previous ten domains. That it "has nothing manifested" is because it is not different from that which can manifest; namely, its own essence clearly illuminates, and is therefore called "awakening." The Awakening of Faith says, "The buddhas, the tathāgatas, are free from views and thoughts, and there is nowhere they do not pervade. Because their mind is real, it is the nature of all phenomena. Its own essence clearly illuminates all false phenomena, having great functioning of wisdom, up to being named the wisdom of all modes." An explanation says: This is the unthought clear illumination of an identical-essence domain, named the karmic function of bodhi, unlike other stages where there are grasper and grasped. Third, from "O sons of the Buddha, all" downward, clarifying the gate of profundity, which has four meanings: 1. profound because it departs from designations; 2. profound because it cuts off speech; 3. profound because it lacks similes; 4. profound because it does not stagnate in quiescence, hence it says "merely according with," etc. Another explanation: this resolves a doubt, namely, since it is beyond speech and similes, why is it spoken of with words and similes throughout? The explanation shows, as in the text, that this is the speech of non-speaking, and taking non-simile as simile, as can be known. Fourth, from "O sons of the Buddha, the Tathāgata" downward, clarifying the gate of vastness, within which are three parts: first, citing the vastness of the body; second, analogously revealing speech and mind; third, concluding with the multiple gates. In the first, stating that when achieving bodhi one dwells in the buddha's upāya explains that this bodhi is said to have an achievement due to upāya in response to capacities. This increases the count of the ten bodies, so that there are thirteen kinds. The first is the body of the world of sentient beings, meaning obtaining a body that can be identical to the bodies of all sentient beings. "Equal" (deng) is like "identical"; another explanation: "equal" is like "pervasive," meaning pervasively taking all sentient beings as one's own body, hence it is said so. The subsequent items all have these two explanations and should be judged accordingly. Second, identical to the bodies of all defilement and purity, which can also be understood. Third, identical to the body of the lands of the receptacle world, which is also taking the lands as the body. Fourth, identical to the body of all the nine times, ten directions, and all kalpas, which is also taking them as the body. Fifth, identical to the body of all buddhas' path of realization. Sixth, equal to the body of all buddhas' wisdom and awakening; the former was equality with the path, and this is equality with the awakening path. The above two are the bodies of the world of the enlightened wisdom. Seventh, taking the signifier—the verbal teachings—as the body, which is what is called in the treatises the dharma-body of verbal expression. Eighth, taking the signified—the dharmadhātu—as the body. Ninth, identical to the unconditioned body of great space. Tenth, identical to the body of the dharmadhātu of Indra's net, which because of mutual interpenetration is called unimpeded. Eleventh, the body whose functions never fail to arise, hence called "arising." Twelfth, the body whose qualities are completely equipped, hence called "all practices." Thirteenth, the body whose essence is never not quiescent, hence nirvāṇa. Moreover, these thirteen are subsumed into six pairs: the first two are the pair of person and phenomena; the next two are the pair of time and place; the next two are the pair of domain and wisdom; the next two are the pair of teaching and meaning; the next two are the pair of principle and phenomenon, space being phenomenon; the next two are the pair of cause and fruition, practice being the cause. The last one concludes in equality. In the second, analogously revealing, speech and mind are distinguished on the basis of the body. Speech and mind also have thirteen, which should be understood as identical to the body. In the third, concluding, the body and the rest are each equal to the dharmadhātu, hence all are called "immeasurable." Fifth, from "O sons of the Buddha, within the Tathāgata's body" downward, clarifying the gate of manifesting cause and fruition. Within this are three parts: the proposition, the explanation, and the conclusion. In the proposition, because the body of bodhi is equal to sentient beings, sentient beings all manifest within it. Because that which is manifested is identical to that which can manifest, sentient beings without exception become buddhas. This passage is a major point; may one not treat it lightly! Question: Is the manifestation here of sentient beings becoming buddhas explained in terms of phenomena, or in terms of principle? If in terms of phenomena, why does the subsequent explanation say that all are of one nature because of being without nature, and so forth? If in terms of principle, why does the proposition say that there are generating the aspiration, cultivating practice, and so forth? Answer: This is a doctrine in the Distinct Teaching. If not distinguished according to the various traditions, there is no way to understand it. How so? When sentient beings are viewed from the rank of humans and devas, they are real entities fully endowed with the two selves of person and phenomena. If viewed in the Hīnayāna teaching, these sentient beings are merely an aggregate of real phenomena of the five aggregates, fundamentally without a person. In the Initial Teaching of the Mahāyāna, they are manifested by consciousness alone, illusory and seemingly existent, directly empty in their phenomenal appearance, without person and without phenomena. In the Final Teaching, they are all the dependent origination of the tathāgatagarbha; their entire essence is just suchness, endowed with qualities numerous as the sands of the Ganges, and only this is sentient beings. Therefore the Anūnatvāpūrṇatvanirdeśa Sūtra states: "Sentient beings are the dharmakāya, and the dharmakāya is sentient beings. Sentient beings and dharmakāya are one in meaning and different in name." An explanation says: This tradition holds that in terms of principle, sentient beings are buddhas. In the Sudden Teaching, the marks of sentient beings are fundamentally exhausted, and the nature of principle is fundamentally manifest, standing proudly and spontaneously revealed without depending on anything further, so one cannot speak of being identical to buddha or not identical, and so forth, like Vimalakīrti's silent intention. In the Perfect Teaching, all sentient beings from the very beginning have already generated the aspiration, have already cultivated practice, and have already become buddhas, without any new achievement; fully possessing both principle and phenomenon, as in this sūtra text. Question: If so, why are there currently sentient beings who are not identical to buddhas? Answer: You are now observing those sentient beings from the initial rank of humans and devas, where you cannot even grasp that phenomenal appearances are directly empty, let alone be able to see the matter in the Perfect Teaching; therefore you see currently existing sentient beings. I do not speak of this becoming buddha based on that; so long as emotional views are broken and the dharmadhātu is perfectly manifested, there are no sentient beings who do not become buddhas. Question: If so, why do the buddhas still transform sentient beings? Answer: Teaching and transforming sentient beings also has shallow and deep levels. Now, manifesting sentient beings becoming buddhas within this body of bodhi is called the ultimate teaching and transformation, unlike other traditions; therefore the concluding text calls it the Tathāgata's limitless great compassion delivering sentient beings. Question: Since all become buddhas, why are there also generating the aspiration, etc.? Answer: In the gate of becoming buddhas, all become buddhas; in the gate of cultivation, all cultivate; in the gate of generating the aspiration, all generate the aspiration. Apart from these universals, it is empty and non-existent; one should reflect on this according to the gate of great dependent origination. Saying "up to nirvāṇa" is citing the last among the eight aspects. In the second part from "all" downward, explaining and establishing: How do they manifest? Because they are identical to the one true nature, they manifest in this way. Why are sentient beings identical to the nature of bodhi? This meaning is briefly established through ten causes: 1. because sentient beings depend on bodhi and lack self-nature, they therefore attain correct awakening identically with bodhi; 2. because they lack marks of self-defilement; 3. because they have nothing to be exhausted; 4. because they are fundamentally unborn; 5. because they are also without new cessation (the above four constitute one line); 6. because the nature of the self is naturally empty; 7. because the arising from manifold conditions is not real arising; 8. because even if awakening wisdom arises, there is nothing awakened; 9. because the dharmadhātu on which they depend is also devoid of nature; 10. because the fundamentally empty realm has no essential nature. In the third part, from "such as these" downward, concluding: "inexhaustible wisdom" refers to limitless illuminating function; "spontaneous wisdom" refers to not relying on effort; "limitless great compassion" refers to gathering and transforming through identical essence. Question: Based on this explanation and conclusion, it seems to speak of sentient beings becoming buddhas in terms of the nature of principle; why does the proposition contain the five stages of causes like generating the aspiration, and the eight aspects of fruition like becoming a buddha? Answer: This is explained through the gate of the interpenetration of dharmatā: because phenomena accord with principle and interpenetrate, they achieve mutual identity and mutual entry. Furthermore, other teachings contemplate non-arising solely by illuminating the nature of principle, whereas this Perfect Teaching is fully endowed with all the teachings of buddhas and bodhisattvas; it should be judged according to the tradition. Sixth, from "O sons of the Buddha, just as" downward, the gate of the essence being free from wane and fullness. Within this are two parts: the simile and the application. First, the simile of the constant nature of space illustrates the quality of the nature of bodhi being without increase or decrease: because the essence is constantly full, achieving and non-achieving are of a non-dual nature. Seventh, from "O sons of the Buddha, suppose there were" downward, clarifying the gate of function being without increase or decrease. Within this are three parts: the simile, the application, and the conclusion. First, the simile of manifestation without form illustrates the quality of bodhi achieving equality in non-difference. In the simile, initially creating many minds illustrates individually cultivating many causes. The minds creating tathāgatas illustrates achieving many fruitions. Because both cause and fruition lack material marks, being transformed and not transformed are equally non-different. The application and conclusion can be understood. Eighth, from "O sons of the Buddha, the Tathāgata, Arhat" downward, clarifying the gate of arising function dependent on samādhi. Within this are three parts: first, presenting a single samādhi gate, namely according with principle and awakening capacities, called "good awakening." Dependent on this samādhi gate, bodies of bodhi as numerous as sentient beings emerge. Second, analogously revealing: just as a single samādhi is like this, so each and every other samādhi emits that many bodies. Just as multiple samādhis are each like this, so each and every other dharma-gate—namely great compassion, great wisdom, great dhāraṇī, and all other dharma-gates—each emits them like this; thus one knows that the bodies of bodhi are inexhaustible, inexhaustible and ineffable. The third, the conclusion, can be understood. Ninth, from "Furthermore, O sons of the Buddha" downward, clarifying the gate of pervasiveness throughout the dharmadhātu. Within this are three parts: in the initial proposition there are also three: first, a single hair's path means a space that accommodates a single hair in the air, called a hair's path; right in this location, the bodies of bodhi as numerous as sentient beings from the previous gate are seen to be completely fulfilled; second, analogously revealing that all hair paths are each likewise; third, analogously revealing that all locations in the dharmadhātu are thoroughly, repeatedly, and pervasively so. Second, from "Why" downward, explaining and establishing the meaning of pervasiveness. Third, from "Tathāgata" downward, attributing the dharma to the person, meaning that when this Rocana Buddha attained bodhi under the bodhi tree, he was ultimately endowed with such kinds of manifold, dharmadhātu-pervading, multi-layered bodhi; therefore the buddha-body is inconceivable, inconceivable. This is pervasiveness throughout all insentient locations. Tenth, from "Furthermore, O sons of the Buddha" downward, clarifying the gate of pervasiveness within minds. Within this are two parts: first presenting oneself, second analogizing to others. In the first part on oneself, it is first proposed: this clarifies the fruition qualities of the buddha stage. Bodhi pervasively exists within the bodies and minds of bodhisattvas and sentient beings; it is not that bodhisattvas have a causal-nature buddha of bodhi, because the text properly distinguishes the buddha's bodhi. Second, from "Why" downward, explaining and establishing: since the minds of bodhisattvas lack self-nature, the phenomena devoid of self-nature are just the buddha's bodhi, hence it says "not apart." If so, the principle devoid of self-nature is just intrinsically pure bodhi, so why must it be a phenomenon of the buddha-fruition stage? Explanation: because the great wisdom of the buddha fruition inwardly accords with the true source, fusing into a single nature, it therefore accords with principle to pervade sentient beings. Since the nature of bodhi in the minds of sentient beings is not different from the fruition phenomena, within the bodies of sentient beings there is fruition-quality bodhi, not merely causal nature. This also differs among the various teachings. In the Hīnayāna tradition, buddha-nature is not distinguished at all. In the Three Vehicles tradition, there is only causal nature in the stage of all sentient beings, as the Mahāparinirvāṇa Sūtra says: "Buddha-nature is cause and not fruition." In the One Vehicle tradition, fruition phenomena are also fully present, as in this sūtra text. Question: That this bodhisattva's mind is not apart from the Tathāgata's bodhi seems to mean generating the bodhi-mind and taking bodhi as an objective domain, hence called "not apart." Why must it be the mind's own essence? Answer: If so, since sentient beings have not yet generated the aspiration and do not take bodhi as an objective domain, one could not analogously observe that they also have bodhi; therefore it is not explained in terms of the objective domain. In the second part, analogizing to others, it first analogizes, and second, from "immeasurable" downward, concludes the qualities. "Nowhere it does not exist" clarifies pervasiveness. "Indestructible": although pervasively existing in defilement, it is not destroyed by delusion and karma, nor broken by the path of antidotes. "Inconceivable": being identical to defilement yet not destroyed is inconceivable; being identical to cause yet being fruition is also inconceivable. In the third, concluding, the upāya gates conclude that knowing and seeing bodhi through the previous ten gates are all the meaning of skillful means. > — English (machine translation) (machine translation) - [Previous: 16.49](https://indike.org/pramana/in.bauddha.taisho.1733.16.49) - [Next: 16.51](https://indike.org/pramana/in.bauddha.taisho.1733.16.51) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1733.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.16.50) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.50.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.16.50](https://indike.org/pramana/in.bauddha.taisho.1733.16.50) · Pramāṇa