華嚴經探玄記 4.65

4.65

The ninth is the difficulty concerning the profundity of the One Vehicle, which contains three [parts]: first, adducing the correct meaning; second, setting up the difficulty to reveal the contradiction; third, concluding the difficulty by cross-examination. The meaning of the difficulty: All Buddhas equally practice the One Vehicle; since their causal practice is identical, the fruit they attain should be one. Why do we now see diverse differences in the Buddha-realms, down to the ten kinds of each being distinct, such as the duration of the Dharma? There is none that does not possess all such differentiated Buddha-dharmas, yet it is said that there is solely the One Vehicle—what is the meaning behind this? This is a difficulty examining the fruit through the cause: if the causes are identical, the fruits should also be identical; it is also a difficulty examining the cause through the fruit: meaning if the fruits differ, the causes must also differ. The intention of the answer: In truth and principle, the causes are identical and the fruit is without differentiation; it is merely that they appear differentiated in accordance with the capacities and perceptions of sentient beings; it is not that the Buddhas themselves have superiority or inferiority, because they clearly comprehend the One Vehicle and accord with its characteristics. Xianshou answers it; the ten verses are divided into two: The first two verses elucidate that in reality cause and fruit are both one, clarifying that the above-mentioned sole One Vehicle is attained. Herein, first is the unity of cause, and next is the unity of fruit. In the cause: the first half clarifies that the dharmatā on which it relies is one; the lower half clarifies that the practice that relies on it is one. In the fruit: the first half clarifies that the dharmakāya realized is one; the lower half clarifies that the superior virtues produced by cultivation are one; herein, the mind is the equality of great samādhi, next is the equality of great wisdom—these two are internal identity; the powers, fearlessnesses, and so forth are the equality of external transformative functions. Broadly speaking, there are three: first, identity of essence; next, equality of virtue; last, equality of function. Second, there are eight verses clarifying that following conditions from the essence, diverse [manifestations] appear, clarifying that the aforementioned differences of worlds and so forth are differences in perception following capacities, not that the Buddha has distinctions; this successively resolves doubts. Herein, the first one clarifies that the Buddha manifests distinctions according to capacities. The second raises the doubt: Why manifest differences? The explanation: Because sentient beings' karmas differ, their perceptions are differentiated. The third raises the doubt: How is it known that sentient beings all perceive differences based on their own karma? The explanation: Since sentient beings do not see the dharmakāya, assemblies, and so forth of the Buddhas, it is clearly known that they merely see the distinctions manifested by their own minds, not that the Buddha's essence has multiple [forms]. This clarifies that both those prior to the bhūmis and [practitioners of] the two vehicles cannot see the saṃbhogakāya Buddha's body and land. The fourth raises the doubt: If the true Buddha is equal and sentient beings do not see [him], who can see [him]? The explanation: Those whose fundamental practice is vast and pure, etc., are able to see [him]; this clarifies that bodhisattvas above the bhūmis see the actual saṃbhogakāya body and land. The fifth raises the doubt: Since sentient beings prior to the bhūmis cannot see [him], by what means can they enter the truth? The explanation: Through the sovereign power of the Buddha, each is made to see a portion, and later made to enter. The sixth raises the doubt: Since the Buddha's power is sovereign, why does he not cause sentient beings to have a single kind of vision? The explanation: The Buddha is free from hatred and love; they perceive differences relying on their own minds. The seventh raises the doubt: I now presently see that the Buddha himself is differentiated—how does this concern my mind? Therefore, the fault of differentiation lies with the Buddha. The explanation states: If it were not solely your mind, it could be as blamed; since in reality it is the transformation and manifestation of your own mind, it is not the Buddha's fault. The eighth raises the doubt: If the Buddha does not inherently manifest differentiations, why is there constant seeing, non-seeing, and so forth? The explanation states: Those whose mental vessels are pure perceive him through the resonance of their own minds, because the Buddha is thus as a mental phenomenon.