華嚴經探玄記 20.53

20.53

Third, from "When he had this thought" downward explains directly realizing the dharmadhātu, in order to express the meaning of the equality of wisdom-illumination without duality. There is no seeing [him], paying respect, supplicating, or the like. Within this, first, [Mañjuśrī] extends his hand and rubs his head: saying that it traversed one hundred and ten yojanas means that he completely traversed the preceding diverse stages and arrived at this locus of the equal universal gate. Rubbing Sudhana's head indicates anointing his crown with the universal Dharma. Second, from "and made this statement" downward explains instructing and admonishing him with words. Within this there are two [parts]: first, he adduces deficiencies in practices performed; second, he reveals the inability to enter the principle, which thereby shows that Sudhana is free of such faults and therefore able to attain this Dharma. In the former [part], there are ten clauses: 1. lacking the root of faith, because of lacking the root of practice; 2. the mind sinking into the ocean of sorrow, because the practicing mind is not generated; 3. merits and practices not complete, because of not cultivating preparatory application; 4. already-arisen vigor having fully retrogressed and been lost; 5. not anticipating manifold practices; 6. being attached and abiding in a single one; 7. not properly giving rise to the bodhisattva's practices and vows—within this there are two clauses: first, not generating vows; second, not initiating practices; 9. not being protected by good friends; 10. not being remembered by the tathāgatas. Second, from "such persons" downward explains the inability to enter the principle; there are twelve clauses: the first four adduce the principle and Dharma to be known; second, from "if universally" downward reveals the inability to know their limits. Third, from "this Mañjuśrī" downward explains the benefits accomplished. Within this there are two [parts]: first, he praises and comforts him to make him joyful; second, from "caused him to attain" downward explains the attainment of the Dharma. Within this, first, he causes him to attain vast and manifold diverse dharmas—there are seven clauses, which can be known; second, from "further caused him to enter" downward, he causes him to attain the vast and great Dharma of Samantabhadra. Fourth, from "Having placed him" downward explains gathering function back to the source. Because the bodhimanda of Samantabhadra is Mañjuśrī's own dwelling place, he further sets Sudhana down in this place, making him equal to what he himself has attained. Since his task is already completed, he therefore disappears. Fifth, from "Thereupon, Sudhana" downward explains the culmination of accomplished virtues. Within this, first, he widely sees superior friends, all of whom are able to accord with the teaching and clarify the conditions of their practices. Since the conditions of practice are numerous, this clarifies that the virtues accomplished are by no means few. From "increasing" downward reveals the virtues accomplished; there are ten clauses: 1. accomplishing the virtue of compassion and wisdom; 2. the virtue of quiescence and function; 3. the virtue of depth and breadth; 4. the virtue of right exertion; 5. the virtue of realization and teaching; 6. the virtue of practice and vows; 7. the virtue of illuminating the object; 8. the virtue of shattering hindrances; 9. the virtue of accomplishing the stages; 10. the virtue of cultivating the universal. The good friend of the sign of wisdom-illumination without duality is concluded (furthermore, all of the above up to here was Mañjuśrī corresponding to the gateway of prajñā, which is concluded; from here on, Samantabhadra corresponds to the gateway of the dharmadhātu).