大方廣佛華嚴經疏 19.20

19.20

第二大段「若諸菩薩」下，答因所成果問。文中分二：先牒前因深。初總指前文，不生二解則舉其要，即所行無二。二「一切」下酬其果滿，先標、後釋。今初。由理觀深玄，了性具足，萬行齊修，故令大果無邊德用現證在。即一切，明其果大。疾現，語其速證。後「初發心」下釋，先釋疾現之言、後釋現前之相。今初。上言疾得，疾在何時？故云初發心時。何法現前？謂無上菩提也。後「知一切」下釋現前之相。亦是出其所因。何者？夫初心為始、正覺為終，何以初心便成正覺？故今釋云：知一切法即心自性故，覺法自性即名為佛。故下經云「佛心豈有他，正覺覺世間。」斯良證也。斯則發者，是開發之發，非發起之發也。何謂現前之相？夫佛智非深，情迷謂遠，情亡智現則一體非遙。既言知一切法即心自性，則知此心即一切法性。今理現自心，即心之性已備無邊之德矣。成就慧身者，上觀法盡也，正法當興；今諸見亡也，佛智爰起。覺心則理現，理現則智圓。若鏡淨明生，非前非後、非新非故，寂照湛然。不由他悟者，成上慧身，即無師自然智也。又不由他悟是自覺也，知一切法是覺他也，成就慧身為覺滿也。成就慧身，必資理發，見夫心性豈更有他？若見有他，安稱為悟？既曰心性，自亦不存。寂而能知名為正覺，豈唯定之方寸不取則於人哉？況初後圓融，不待言也。梵行品竟。

The second major section, from "If bodhisattvas" downward, answers the question concerning the fruit accomplished by the cause. In the text there are two parts: first, repeating the profundity of the preceding cause. First, it generally points to the preceding text: "not generating dualistic understanding" cites the essential point, which is that what is practiced is non-dual. Second, from "all" downward recompenses the fullness of the fruit, first stating it and then explaining it. Now, as for the first: because the contemplation of noumenon is profound and abstruse, understanding that the nature is fully endowed, and the myriad practices are cultivated simultaneously, it causes the boundless virtues and functions of the great fruit to be manifestly realized immediately. "All" clarifies the greatness of the fruit; "swiftly manifest" speaks of its rapid realization. Next, from "at the time of first generating the mind" downward explains it, first explaining the words "swiftly manifest" and then explaining the marks of manifestation. Now, as for the first: it was said above that it is swiftly attained—swiftly at what time? Thus it says: "at the time of first generating the mind." What phenomenon manifests before them? It refers to unexcelled bodhi. Next, from "knowing that all phenomena" downward explains the marks of manifestation; it also brings out its cause. Why? The initial mind is the beginning and sambodhi is the end; why should one accomplish sambodhi at the initial mind? Hence it is now explained: because of knowing that all phenomena are the self-nature of the mind, awakening to the self-nature of phenomena is called Buddha. Therefore a subsequent sūtra says: "How could the Buddha-mind be anything else? Sambodhi is awakening to the world." This is genuine proof. Thus this "generating" is the generating of unveiling, not the generating of initiating. What is meant by the marks of manifestation? The Buddha's wisdom is not deep, but emotional confusion considers it distant; when emotion perishes and wisdom manifests, then the one essence is not remote. Since it is said that knowing all phenomena is the self-nature of the mind, one knows that this mind is the nature of all phenomena. Now, when the noumenon manifests in one's own mind, the nature of this mind is already endowed with boundless virtues. As for "accomplishing the wisdom-body": above, the contemplation of phenomena was exhausted, so the true Dharma will arise; now, all views have perished, and the Buddha's wisdom arises. Awakening to the mind, the noumenon manifests; the noumenon manifesting, wisdom is perfected. Like a mirror being cleansed and brightness arising, it is neither before nor after, neither new nor old, calm and illuminating, pure and serene. As for "not awakened through another": accomplishing the above wisdom-body is the uninstructed spontaneous wisdom. Furthermore, "not awakened through another" is self-awakening; "knowing all phenomena" is awakening others; "accomplishing the wisdom-body" is the perfection of awakening. Accomplishing the wisdom-body must rely on the revelation of noumenon; seeing that the nature of mind—how could there be anything else? If one saw that there was something else, how could it be called awakening? Since it is called the nature of mind, the self also does not exist. Calming and yet able to know is called sambodhi; how could it merely be fixing it in the square inch of the mind without taking a model from others? What is more, the perfect interpenetration of beginning and end goes without saying. Chapter on Pure Conduct ends.