華嚴經探玄記 2.14

2.14

第二覺樹中亦十句。初一，總句。菩提樹有三釋，謂隣近、依主及持業。以圓教中依正無礙人法相是，故得菩提，即樹也。高出六天，顯曜十方，故云殊特。此是總句也。下以九句，別顯殊特：一幹殊特，謂是樹身明淨堅固義，故云淨琉璃等。二枝殊特，謂樹枝𭛹是方便隨機差別義，故云寶枝等。三葉殊特，謂枝𭛹頭葉是蔭機成益義，故云寶葉等。重（平聲）雲是齗齶義，又重（上聲）雲是靉靆義。四華殊特，是眾行綺飾義，即益所成行，故云雜色等。五菓殊特，是行成感果義。如意者，一如能化意平等救故、二如所化意求皆得故。摩尼是珠寶通名，簡通取別，故云如意摩尼。又此上五句成一樹體，謂淨法界如地，顯現佛身如地生樹，隨機見異如樹枝分，見無不益如葉成蔭，由益成行如樹花敷，行滿得果如樹生果。此約起化攝生現於佛樹。又釋：本識如地，識中菩薩種姓如樹子，發菩提心如生樹芽，增修正行如長養樹身，隨位造修如樹分枝。此約自行。蔭覆利他如樹葉蔭，自他二行交飾如華，因圓果現如樹成菓。此約修行次第以成佛樹。此上五句明樹體攝眾德。下有四句，明此覺樹妙用自在。謂第六句顯光殊特，謂光用遍至。七化現殊特，謂隨所至處現作佛事，以無際故不可極，即一切處也；無休故不可盡，即一切時也。八法殊特，謂於諸處作何佛事，普現大乘菩薩道教，以是阿含光明故能現法。又此上三句，如其次第是身意語三業所攝。九佛力殊特，謂佛力加持出音讚德。若不樹中自出音讚，世人無有能知如來勝功德者。此十句中六相總別，可准知之。覺樹竟也。

Second, within the bodhi tree, there are also ten phrases. The first is a general phrase. "Bodhi tree" has three explanations: namely, the tatpuruṣa compound of proximity, the dependent tatpuruṣa compound, and the karmadhāraya compound. Because in the Perfect Teaching the environment and the individual are unobstructed, and the person and the Dharma are identical, obtaining bodhi is the tree itself. It towers above the six deva realms and shines brightly throughout the ten directions, hence it is called "extraordinary". This is the general phrase. Below, with nine phrases, it separately reveals the extraordinary: first, the trunk is extraordinary, meaning that the tree's body has the sense of luminous purity and solidity, hence it says "pure lapis lazuli and so forth". Second, the branches are extraordinary, meaning that the boughs and twigs of the tree signify skillful upāya's differentiation according with capacities, hence it says "precious branches and so forth". Third, the leaves are extraordinary, meaning that the leaves at the tips of the boughs and twigs signify shading capacities and bringing forth benefit, hence it says "precious leaves and so forth". Dense (pronounced in the level tone) clouds means dense and jagged; furthermore, layered (pronounced in the rising tone) clouds means overcast and floating. Fourth, the flowers are extraordinary, which signifies the ornate adornment of manifold practices—that is, the practices brought forth by benefit; hence it says "variegated colors and so forth". Fifth, the fruit is extraordinary, which signifies the ripening and realization of the fruit through completed practices. "Wish-fulfilling" means, first, like the intention of the one who transforms, saving equally; second, like the intention of those transformed, obtaining whatever they seek. *Maṇi* is the general name for gem-jewels; restricting the general to select the particular, it therefore says "wish-fulfilling maṇi". Furthermore, these preceding five phrases constitute the substance of a single tree: namely, the pure dharmadhātu is like the ground; manifesting the Buddha's body is like the ground growing the tree; differing perceptions according to capacities are like the tree dividing into branches; there being none whose seeing does not benefit is like the leaves providing shade; practices being completed through benefit is like the tree's flowers blooming; fulfilling practice and obtaining the fruit is like the tree bearing fruit. This is explained in terms of initiating transformation, gathering sentient beings, and manifesting the Buddha tree. Another explanation: the fundamental consciousness is like the ground; the bodhisattva lineage within consciousness is like the seed of the tree; generating the bodhicitta is like sprouting the tree's shoot; augmenting and cultivating correct practice is like nurturing the body of the tree; cultivating according to the stages is like the tree dividing into branches. This is explained in terms of one's own practice. Providing shade to benefit others is like the shade of the tree's leaves; the mutual embellishment of the two practices of self and others is like the flowers; causes being rounded out and the fruit manifesting is like the tree bearing fruit. This is explained in terms of the sequence of cultivation to complete the Buddha tree. These preceding five phrases clarify that the tree's substance gathers manifold virtues. Below are four phrases clarifying the marvelous function and unhindered mastery of this bodhi tree. Namely, the sixth phrase reveals that the radiance is extraordinary, meaning that the function of radiance reaches everywhere. Seventh, the miraculous manifestation is extraordinary, meaning that wherever it reaches, it manifests and performs Buddha-deeds; because it is boundless, it cannot be exhausted, which refers to all places; because it never ceases, it cannot be ended, which refers to all times. Eighth, the Dharma is extraordinary, meaning what Buddha-deeds are performed in all places: universally manifesting the teachings of the Mahāyāna bodhisattva path, because it is the radiance of the Āgama [teachings] that is able to manifest the Dharma. Moreover, these preceding three phrases, in their respective order, are gathered under the three karmas of body, mind, and speech. Ninth, the Buddha's power is extraordinary, meaning that empowered by the Buddha's power, it emits sounds praising virtues. If the tree itself did not emit sounds praising virtues, people of the world would have no way of knowing the supreme virtues of the Tathāgata. The totality and distinction of the six characteristics within these ten phrases can be understood accordingly. The bodhi tree is finished.