華嚴經探玄記 2.14

2.14

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.