大方廣佛華嚴經疏 19.47

19.47

Fourth, from "Having generated this mind" downward, is the section on briefly pointing out with respect to phenomena. The preceding simile revealed the vastness of the cause of the great mind; this clarifies the profound superiority of the virtues it subsumes, which is also praising its excellence to encourage study. In the text, there are two: 1. "Having generated this mind" repeats the mind evaluated in the preceding similes; 2. from "can know" downward explains the merits subsumed by this great mind. Within this, there are five: 1. fulfillment of understanding and practice; 2. the wondrous fruit will be accomplished; 3. being equal to the Buddhas; 4. able to perform Buddha-deeds; 5. great wisdom becomes manifest. In the first, there are three: 1. generally presenting what is known. For present Buddhas, their sambodhi is simply referred to as "wisdom"; for past Buddhas, manifesting extinction, "nirvāṇa" is added; for future Buddhas in their causal stage, it refers to "roots of goodness". What is past and present has already followed conditions and may be said to be "known"; what is future has not yet existed and can only be said to be "believed", also believing that all will become Buddhas. 2. From "all those" downward, subsuming them through cultivation and realization. The conditioned can be attained; the unconditioned can be known and realized, causing the wisdom-body to be accomplished and the dharmakāya to equal the Buddhas. Ancient masters classified this passage as subsuming the stations in cultivating completion: to be able to believe in the virtues and wisdom of all Buddhas is the ten faiths, because faith is accomplished and because the later subsumes the initial; to be able to receive is the ten abodes; to be able to cultivate is the ten practices; to be able to know is the ten dedications; to attain realization is the ten stages. This means the fundamental wisdom realizes the subsequent wisdom, attaining the ability to accomplish—this concludes the culmination of the cause; being able to equal the Buddhas is the fulfillment of the fruit. Equanimity means being equal and non-dual with all Buddhas in the realized and the realization. The initial mind immediately subsumes all stations, up to the Buddha fruit—this is also a single principle. 3. Questioning and explaining the reason. Why does the initial mind immediately fulfill the causal stations? The explanatory meaning says: because, being equal to the true nature, what it undertakes is without limit. There are eleven clauses: the first is general, the rest are specific. The text is entirely the same as distinguished in the first simile above. Second, from "Because of generating the mind" downward, the wondrous fruit will be accomplished, which is divided into two: first, indicating the cause to attain the fruit; second, questioning and explaining the cause. Now in the first, eight matters are attained: 1. understanding accords with the Buddha's mind, hence one is recollected; 2. entering the group of correct determination, hence one will attain bodhi; 3. the true vessel is already formed, hence the Buddha confers the wondrous Dharma—the wondrous Dharma being the knowledge and vision of the Tathāgata; 4. knowing the nature of the mind, hence being equal to the Buddhas; 5. fully cultivating the auxiliary paths of the six pāramitās and four means of embracing; 6. although powers and so forth are not yet realized, they are definitely beyond doubt, hence termed "accomplished"; 7. cultivating and adorning the eighteen unshared dharmas; 8. attaining the fourfold unobstructed eloquence, termed the wisdom of preaching the Dharma. The seven above all speak of the three periods of time to show their vertical encompassment; now it says "the dharmadhātu" to distinguish its horizontal inclusion, the earlier and later reflecting each other.