大方廣佛華嚴經疏 19.20

19.20

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.