華嚴經探玄記 5.68

5.68

In the third part, on the benefits of the completed contemplation: in the completion of contemplation first is the exposition of the doctrine. As stated above, by contemplating the ten dharmas as all empty with reference to the three times, it says, "distinguishing that all dharmas of the three times are equal"; later are the analogies, which can be understood. Second, from "like this" onward, clarifying the characteristics of the benefit has two parts: first, the benefit of delusion not obstructing the mind, meaning how is it that it does not obstruct? Because one does not grasp at signs. Due to what does one not grasp? Because of being without self-nature. Second, the benefit of thoroughly illuminating the dharmadhātu; the doctrine and analogy can be understood. Alternatively, it can also be that the former contemplates the six dharmas of the body and so forth as equal like empty space, and the latter contemplates the four dharmas of the Buddha and so forth as like empty space. Fourth, concluding with the name can be understood. Answering the first question is finished. From here below answers the second question. Because the preceding contemplation practice is accomplished, one further cultivates superior practices to enter the ten stages. In the text are three parts: first, deeply contemplating the fruit wisdom; second, increasing great compassion; third, from "fully distinguishing" onward, guiding the preceding two by means of principle, which is the three minds and three sets of precepts accomplishing the three virtues and three bodies, and so forth. Because the text above indicated obtaining a portion of the ten powers in the initial stage, now that practice is accomplished and one enters the stage, it is distinguished first. The first two texts can be understood. Within the third are two: first the doctrine, and later the analogy. In the doctrine are two: first, guiding compassion with principle, which means not abandoning quiescence and not abandoning sentient beings, because the non-duality of emptiness and existence is sentient beings, and prajñā and great compassion are a single mind; second, guiding the fruit with principle, which means practicing unsurpassed karma without seeking retribution, because being identical to emptiness one does not seek, and being indestructible one constantly practices; this is also the practice of the Middle Way wherein calm and insight are practiced together and emptiness and existence are unobstructed. Due to what is one able to be like this? Because one contemplates all dharmas as like illusions and so forth: without substance like an illusion, appearing as real like a dream, having function like lightning, assembling through conditions like an echo, and accomplishing affairs like a magical creation. In answering the third question are two parts: first, repeating the preceding; second, introducing what follows. In introducing what follows are two levels, revealing that a slight cause attains a great fruit. Within each are two: first stating, and later explaining. In the first statement, a slight upāya is the cause, and quickly attaining and so forth is the fruit. In the explanation: why does one quickly attain a great fruit through a slight cause? It explains: because one constantly delights in contemplating the non-dual dharmas of compassion and wisdom, emptiness and existence, and so forth; therefore one quickly attains it, so it says, "this is indeed possible." In the second level, stating it: the time of first generating the mind is the cause, and directly attaining samyaksaṃbodhi is the fruit. This is also a further explanation of the preceding: the preceding said "quickly attaining the Buddha fruit," but it was not known at what time it is called "quickly attaining"; now it explains that it is attained right at the time of generating the mind. Below it says, "Because the bodhisattva who first generates the mind is identical to the Buddha, they are completely equal to all the Tathāgatas of the three times." This explains that when practice is fulfilled and one enters the stage, one immediately obtains the stage of Samantabhadra; therefore, one stage is all stages, up to the Buddha fruit being entirely complete, which is why it says "samyaksaṃbodhi." Below it explains why it is like this: "knowing that all is real" reveals the perfection of principle; "fully possessing the body of wisdom" is the completeness of wisdom and virtue; "not awakening through another" is awakening internally by oneself. How could it merely be speaking of the fruit within the cause? This is because the causal and fruitional stages of the One Vehicle Samantabhadra practice are perfectly interpenetrating and mutually identical without obstruction; one should ponder and understand this accordingly.