華嚴經探玄記 6.99

6.99

From here below, the third [part], "practice being accomplished and virtues established," means that when this stage is fulfilled, one accomplishes the perfectly luminous, sovereign virtue of the Samantabhadra-dharmadhātu. Within this there are two: first, accomplishing the fulfillment of the cause; later, from "the mahāsattva abides in great compassion" onward, clarifying the complete possession of the fruit virtues, because a bodhisattva whose virtues are fulfilled possesses both these functions of cause and fruit. In the former there are three: first, setting out the two benefits; second, explaining to reveal fulfillment; third, from "this bodhisattva's meaning-body" onward, concluding with inexhaustible virtue. In the former, attaining sovereign wisdom sets out the fulfillment of one's own practice. Causing sentient beings to be purified sets out the perfection of benefiting others. In the second, the specific explanation, there are two: First, revealing the aforementioned sovereignty, which also has two: 1. clarifying that the body reaches everywhere, equal to the space-dharmadhātu. "Immeasurable and unhindered" clarifies that manifesting in one place means manifesting in all places. "Without reliance" clarifies that the arising of the body is without basis, and therefore attains sovereignty. 2. Clarifying that the body accommodates everything and inwardly contains all, meaning that the three worlds and so on all manifest within the body. Because this dharmadhātu body vertically contains the three stages and horizontally encompasses the nine times, future Buddhas also manifest within it. Second, from "this bodhisattva" onward, revealing the aforementioned causing sentient beings to be purified. Within this there are three: first, knowing the vessels of transformation; second, from "according with their" onward, manifesting bodies and expounding the Dharma, which is also transforming the sentient beings within one's own body; third, non-attachment to transformation, meaning transforming dreamlike sentient beings with illusion-like dharmas, so that although transforming, there is ever no transformation. In the third, concluding with inexhaustible virtue, there are two: first, due to the fulfillment of outward transformation previously, revealing inexhaustible quantitative wisdom; second, from "entering into samādhis" onward, due to the perfection of causal practice, revealing that the wisdom of principle is non-dual. Sentient beings relying on two adduces the ordinary to reveal the noble. This concludes the causal virtues above. It corresponds to the stage of equal awakening. Fascicle 40 of the Dà zhìdù lùn says: "Furthermore, the bodhisattvas of the ten abodes have no difference from Buddhas. Like Samantabhadra, Mañjuśrī, Avalokiteśvara, and so on, they fully possess the Buddha's ten powers, merits, and so on, but do not become Buddhas for the sake of broadly delivering sentient beings." And up to where it says: "These bodhisattvas are great compared to other bodhisattvas, but compared to Buddhas they cannot know universally; just as the moonlight, though great, does not appear before the sun." It is explained: that text calls the ten bhūmis the "ten abodes"; this is the tenth bhūmi, corresponding to the karmic function in this tenth practice. In the second, the function of the fruit virtues, the text first recapitulates the preceding to introduce what follows; from "attains the Buddha's" onward, it directly reveals what is accomplished. This corresponds to the stage of wondrous awakening. In the text, it generally accomplishes the ten kinds of merit and wisdom of the Tathāgata: 1. attaining the wisdom of the Buddha's perfectly luminous ten powers; 2. the wisdom of entering the Indra's net dharmadhātu; 3. the wisdom of accomplishing the Buddha's unhindered liberation, which means the inconceivable liberation, of which there are ten kinds as expounded in the "Inconceivable Chapter"; 4. the wisdom of becoming a hero among humans without fear, meaning roaring with real virtue; 5. the wisdom of turning the great wheel of the Dharma, meaning the Dharma King proclaiming the Dharma; 6. accomplishing the Buddha's unhindered wisdom, revealing the absence of subtle obstructing ignorance; 7. from "severing saṃsāra" onward, accomplishing the Buddha's undefiled wisdom, revealing the absence of subtle clinging ignorance, and also revealing the end point of transformational [birth and death]; 8. the wisdom of broadly benefiting sentient beings; 9. the wisdom of raising and protecting the true Dharma; 10. the wisdom of gathering and transforming without effort, meaning being able to fully equate with the ancient Buddhas' upāyas of gathering and transforming. The conclusion and praise below can be known. This concludes the main exposition above.