華嚴經探玄記 4.86

4.86

Second, from "It is not without cause" onward, six verses explain the section briefly indicating the aspects of practice. There are two parts within this: first, one verse generally indicates the causes and conditions, explaining why the arousal of the mind is so vast. Here, "cause" refers to the tathāgata-gotra. "Condition" refers to nature developed through habituation. Furthermore, according to the *Bodhisattvabhūmi* (*Dichi*) and *Yogācārabhūmi*, causes are of four kinds: 1. being endowed with the gotra; 2. being gathered in by buddhas, bodhisattvas, and virtuous friends; 3. generating a mind of great compassion; 4. not fearing great suffering. Conditions are also four: 1. seeing the supernatural transformations of buddhas and so forth; 2. although not seeing a buddha, getting to hear the Dharma; 3. although not hearing the Dharma, seeing that the Dharma is on the verge of extinction; 4. seeing sentient beings committing evil in places without the Buddhadharma. There are also four powers: 1. one's own power; 2. the power of others; 3. the power of the cause, which refers to past habituation in the Mahāyāna through hearing, perfuming, and so forth; 4. the power of skillful means (upāya), which refers to only being able to cultivate the good upon hearing the Dharma, and so forth. Furthermore, with the four causes, four conditions, as well as one's own power and the power of the cause, the arousal of the mind is fixed; with the power of others and the power of skillful means, those who arouse [the mind] are not fixed. Furthermore, the *Awakening of Faith* (*Qixin lun*) and the *Jñānamudrā Sūtra* (*Zhiyin jing*) have seven causes and conditions for arousing the mind, namely three firm and four retrogressive, which should be understood as stated in those texts. The above is according to the three vehicles. If relying on this sūtra, there are ten kinds of causes and conditions for arousing the bodhimind, as explained below; this is according to the One Vehicle. In addition, internal perfuming by the tathāgatagarbha is taken as the cause, and the rest are conditions. Second, explaining the aspects of the mind that is aroused. Universally discussing it here, there are ten meanings, all of which are the meanings of the causes and conditions of the vast merit of every mind; therefore it says, "It is not without cause," and so forth. As for the minds of the ten meanings: 1. The first two lines clarify the mind that directly approaches principle; the treatise says, "As for the straightforward mind, it is because of mindfully recollecting the reality of suchness." 2. Next, one verse clarifies the mind of deep faith in the Triratna. 3. One verse clarifies the mind of leaving far behind four faults; that the four lines each treat one can be known. 4. One verse clarifies the mind of the great vow to deliver sentient beings. 5. Two lines clarify the mind of great benevolence and great compassion, namely because it pulls out suffering and bestows joy. 6. One line clarifies the mind that adorns and purifies buddha-kṣetras. 7. One line clarifies the mind that extensively makes offerings to all buddhas. 8. One line clarifies the mind that establishes the true Dharma. 9. One line clarifies the mind that correctly seeks the supreme fruition. 10. The mind of purely cultivating the cause of the fruition. For these above ten minds, the objects they cognize are all limitless, and thus they cause what the mind takes in to also be limitless. Therefore, the text below says, "The bodhisattva does not arouse the mind for the sake of making offerings to one buddha; does not arouse the mind for the sake of making offerings to as many buddhas as there are dust particles in a hundred thousand worlds; because he wishes to make offerings to all buddhas entirely, it is limitless." Just like making offerings to buddhas, having faith in the Triratna, abandoning faults, delivering sentient beings, and adorning lands are all limitless, and hence they are vast. The section briefly indicating the aspects of practice is concluded.