華嚴經探玄記 19.9

19.9

Fourth, under “He answered,” showing his own dharmadhātu. There are three parts here: first, presenting the essence of the Dharma-gate; second, under “Good man, based on… I,” explaining the karmic function; third, under “I only,” concluding with its name. In the first, being taught by Mañjuśrī signifies that a wise person can protect the precepts and therefore knows the signs: the ten virtues are auspicious, and the ten non-virtues are inauspicious. Because the signs of the precepts are not one, it is called the “method of reckoning.” The Zhilun says: “The categories of bodhisattva precepts are as numerous as paramāṇus.” Because the principle of karmic cause and effect of good and evil is definite, it is called the “seal method.” Another explains: first, the signs of inauspiciousness mean eliminating and severing [unwholesome acts] in the prātimokṣa precepts; next, reckoning good means constantly cultivating the precepts that embrace good dharmas; last, sealing faculties means rescuing and curing in the precepts that embrace sentient beings. “Consequently obtaining all skillful arts,” etc., means skillfully knowing worldly dharmas and transforming them into supramundane functions. This is the Indic text's “I attained the wisdom of skill in transforming all dharmas.” In the second part, explaining the karmic function, there are two: first, revealing the functions of the two methods of signs and seals, because knowing good and evil through signs and eliminating calamities through seals are discussed together. Second, under “Furthermore,” displaying the skillful power of the method of reckoning. Lakṣa is translated here as ten thousand. Third, concluding his own domain may be understood.