華嚴經探玄記 5.87

5.87

Third, in manifesting its profundity according to its own nature, there are two parts: first, the statement; and second, the explanation. In the first part, "having generated such a mind" recapitulates the mind evaluated through the preceding similes, which is the statement of the words "generating the mind." From "is able to know" onward, it states and explains the extreme profundity of the merit, wherein, first, because it encompasses the causes completely, it is profound; and second, because it equals the buddha-fruit, it is profound. Here, it is the generation of the bodhi[-mind] that penetrates through to the final limit; this mind completely exhausts the buddha-realm.
In the former part, it first adduces the realm of what is known, meaning knowing the merit and wisdom of the buddhas of the three times. Second, it accomplishes profound practices: meaning "faith and inclination" is the ten faiths, "receiving and upholding" is the ten abodes, "practicing and cultivating" is the ten practices and ten dedications, "attaining realization" is from the first bhūmi upward, and "bodily realization" is from the completion of the ten bhūmis onward. Furthermore, internal realization is "attainment," while the aspect of realization manifested externally is termed "bodily realization," just as in the Hīnayāna the cessation-attainment is called "bodily realization"; here it is the same. Moreover, the first is realization through practice, and the second is realization through stage. Again, the first corresponds to wisdom, and the second corresponds to the body. Again, "attaining realization" may refer to the perfection of causes, and "bodily realization" may refer to the fulfillment of the fruit. Second, "equaling the merits of all buddhas" is profound because it equals the buddha-fruit.
Second, from "Why is this?" onward, it explains the two previous statements, divided into three: first, explaining the equality of cause; second, explaining the equality of fruit; and third, concluding the extent of the cause.
In the first, it first raises a query, asking: how is it known that upon initial generation of the mind, one is immediately able to realize and attain the great merit and wisdom of the buddhas of the three times? In the explanation below, twenty sentences clarify this, meaning that by walking the path traveled by the voice of the buddhas of the three times, it is said to "equal" them. Within this, the first eleven sentences are external virtues of transformation, and the latter nine sentences are internal virtues of self. Again, the former are virtues of compassion, and the latter are virtues of wisdom.
In the former, the first sentence is general, meaning transforming sentient beings to cause them to generate the bodhi-mind and inherit the lineage of the buddhas without interruption; hence it says "unbroken." The subsequent ten sentences show it specifically: 1. giving rise to a mind of pity for beings; 2. forming the intention to rescue and deliver; 3. knowing the dwelling places of those to be transformed; 4. knowing the distinct categories of those to be transformed, meaning good and bad karmas giving rise to bitter and pleasant retributions, hence termed "arising defiled and pure," which is also the knowledge-power of karma among the ten powers; 5. giving rise to a vast intention, which is also causing them to be free from karmic hindrances; 6. knowing the lightness and heaviness of the afflictive hindrances of those to be transformed, which is also the knowledge-power of seeking the exhaustion of all outflows, and also causing them to sever afflictive hindrances; 7. knowing the aspects of transmigration, which is also the knowledge-power of the divine eye, and also causing them to abandon retribution hindrances; 8. knowing the maturity or immaturity of faculties, which is the basis for initiating practice, namely the knowledge-power of faculties; 9. knowing the mind's creation and cultivation, correctly clarifying the initiation of practice, which is also the knowledge-power of others' minds; 10. generally concluding what is known, which is also the knowledge-power of the three penetrations.
In the nine sentences below concerning seeking the virtues of the Buddha's own benefit, the first is general, and the remaining eight are specific. Within them, the first two differentiate cause and fruit: first, knowing the fruit of bodhi; second, knowing the cause of bodhi, namely the pure dharmas. The next two differentiate principle and practice: first, knowing the equality of the principle and dharmas; second, knowing the purity of the practice of wisdom. The next four differentiate essence and virtue: the first three are buddha-virtues: 1. the ten powers, 2. the fearlessnesses, 3. the unshared [attributes]; the last one is the buddha-essence, meaning the equality of true wisdom.
Second, in explaining the equality of the fruit, it first raises a query, and then explains and establishes it. In the explanation and establishment: first, one sentence is general; second, specific; and third, the conclusion.
In the first, regarding "being precisely a buddha," someone explains: some say it speaks of the fruit within the cause; some say understanding equals the buddha-realm; some say it is in terms of the equality of principle. If in terms of the three vehicles' teaching, it could also be explained as above. Now examining the context above and below, in terms of the One Vehicle Perfect Teaching, beginning and end encompass each other, perfectly interpenetrating without hindrance: attaining the beginning is precisely the end; exhausting the end first originates the beginning. First, because of the mutual containment of dependent origination in the dhāraṇī-gate; second, because Samantabhadra's bodhi-mind completely pervades the six stages, cause is precisely fruit. Third, because the dharmatā has no beginning or end, generating the mind and entering the beginning is precisely the end. Therefore, the text above says: "At the time of first generating the mind, one immediately achieves right awakening, fully equipped with the body of wisdom without relying on another's awakening." This is what it means.
Second, within the specifics, there are fifteen sentences: the first five sentences concern the abundance and fullness of the Buddha's internal virtues; the latter ten sentences concern the universal pervasion of the Buddha's external transformative functions. In the first [group], one is general and four are specific. Among the specific, the first two are the dharmas on which one relies: 1. the realm of conventional truth; 2. the realm of ultimate truth. The latter two are the virtues that rely upon them: 1. the body; 2. wisdom.
In the second, the external functions, the first is general, and the remaining nine are specific. In the specific, the first three transform them to cause them to escape suffering: 1. shaking [the earth] to cause faith to arise; 2. illuminating to cause awakening; 3. directly causing escape from suffering. The latter five transform them to cause them to enter the Dharma: 1. adorning the place of transformation; 2. manifesting the attainment of buddhahood; 3. manifesting supernormal powers to cause joy; 4. directly causing them to enter the Dharma; 5. once they have entered the Dharma, protecting them so they do not lose it. The last one concludes with the wisdom of external transformation.
Alternatively explained: among these fifteen sentences, the first is general and fourteen are specific. Within the specific, the first five sentences are the sovereign mastery in the realm of enlightened wisdom, and so forth. Therein, the first two concern the dharmas: 1. the object of cognition and its scope; 2. principle and teaching; the three below are the three karmas, meaning those to be transformed are explained in terms of verbal karma. The next four are sovereign mastery in the receptacle world, wherein: 1. shaking, 2. illuminating, 3. eliminating, 4. adorning. The latter five are sovereign mastery in the realm of sentient beings: 1. manifesting for them, 2. causing them to rejoice, 3. conferring the Dharma, 4. protecting and upholding, 5. attaining the fruit. For if not protected, it is feared they might fall into the stages of the two vehicles.
Third, in concluding the extent of the causes, regarding "not departing from the defiled and pure dharmas of the Three Jewels, sentient beings, and so forth within the three times," this has two meanings: 1. because the bodhisattva attains a body that penetrates the three times, it constantly pervades the three temporal bounds and is nowhere absent; 2. because the bodhisattva attains a body that is identical to the dharmadhātu, vertically containing defiled and pure, and horizontally pervading the three temporal bounds, it is said to "not depart." The rest of the text is understandable.
Second, in demonstrating the reality and confirming it, there are two parts: first, in demonstrating the reality: 1. shaking the earth, 2. raining down offerings, 3. vibrating sounds, 4. emitting light; second, in confirming it, there are two: first, manifesting the body to confirm; second, citing the benefits to confirm.
In the former, why does the Buddha confirm it himself? Because the initial generation of the mind immediately encompasses the causes and fruits of buddhahood, and this matter is difficult to believe; hence the Buddha confirms it himself. Furthermore, it expresses that cause and fruit share the same nature; also, it expresses that the causes and fruits of superior progress encompass and complete it.
Second, in citing the benefits, citing that what was spoken by Dharmamati in all those worlds already has these benefits, it is clearly known that this teaching is definitely not empty; also, because this preaching is difficult to believe and accept, this confirmation is brought about. Because this mind-treasury encompasses virtues that are complete and pure, he is named Pure Mind Tathāgata. Up to here, the preaching in this one world is concluded.