大方廣佛華嚴經疏 4.17

4.17

Second, the adornments of the tree of awakening arise in response to the cause of great wisdom; there are eleven phrases divided into four [sections]: First, one phrase generally reveals its height and excellence, because it towers loftily, stands conspicuously exposed, and is uniquely pre-eminent in its round wondrousness. In terms of the cause, wisdom surpassing the realm of calculation is its height; the fundamental nature being unobscured is its conspicuousness; fulfilling virtue to accomplish [the maturation of] beings is termed 'superior'; and there being no second truth is 'extraordinary'. In terms of the fruit, the tree is bodhi. Second, the six phrases from 'Vajra' downward explain that its essence embraces all virtues: 1. Its trunk is vajra, because it is caused by the vajra-samādhi and fundamental wisdom, with correct practice being established as the tree trunk. 2. Its stem is vaiḍūrya, because fundamental wisdom generates understanding that is clear and transparent inside and out. 3. Its branches and twigs are of miscellaneous jewels, because understanding varies according to the distinct objects. 4. The branches rely on leaves for adornment; wisdom is aided by meditation so as to illuminate profoundly, and although the jeweled leaves differ, together they make a single shade—hundreds of thousands of gates of meditation identically return to the one stillness, shading oneself and shading others. 5. The jeweled flowers are of different colors; branching out on the tree, they receive light of the same color and cast shadows upon the ground. This signifies that dharmas such as spiritual superknowledges vary depending on meditation, yet all receive the light of wisdom to appear as reflections upon the mind-ground. 6. Although the flowers are not the same, the fruits are all as-one-wishes; the ocean of boundless practices identically tends toward bodhi. If the fruit of benefiting oneself is achieved, inwardly it contains radiance; if body and mind are calm and still, outwardly it then emits blazing light. If it touches objects, it becomes luminous. If the fruit of benefiting others is established, while still unripened it contains radiance, so understanding gives rise to the marks of a Buddha; once ripened, it emits blazing light and in turn radiates the light of teaching. Because the fruits accomplished by practices whose essence is suchness are fruits without any disparate cause, they are arranged alternately with the flowers. A later chapter of the sūtra states: 'The wondrous Dharma-tree of the bodhisattva grows upon the upright mind-ground,' and so forth. Third, the three phrases from 'That tree' downward explain its wondrous functions [operating] with ease, yielding benefits in turn. First, relying on the wisdom of bodhi, it radiates the light of teaching wisdom; next, relying on the light of wisdom, it rains down the perfectly luminous Dharma-jewel; finally, the teaching accomplishes compassion and wisdom, meaning that bodhisattvas appear before [beings], their effortless practice being accomplished, so that they come forth like clouds. Fourth, the one phrase from 'Further, through' downward adduces the cause to conclude with the function. That is, the Buddha's power is the cause: flowing sounds expound the Dharma through the power of suchness; then wisdom expounds the sounds of Dharma, and the sounds in turn correspond to the nature of suchness. 'Inexhaustible' because it is exceedingly vast and manifold; 'inexhaustible' because it is vertically continuous; and 'without end and without interruption', hence it is termed 'constant'. Third, from 'Where the Tathāgata dwelt' downward, the adornments of the Buddha's palace are explained in ten phrases, divided into four [sections]: First, one phrase generally explains its dimensions. A palace can cover and nurture, which is loving-kindness and compassion. A hall can receive audiences and homage, which is perfect stillness. Compassion and wisdom guide each other, like multistoried pavilions relying on one another. 'Vast' means boundless, because the Dharma has no exterior. 'Spacious' means not cramped, because within the Dharma it is empty. 'Adorned' means embellished, because it is endowed with all marks. 'Magnificent' means splendid, because the principles of the Dharma are complete. 'Filling the ten directions' means according with the dharmatā. Second, the two phrases from 'Of all colors' downward [show that] essence and marks are complete. 1. Its essence is maṇi, because it is formed by the fusion of accumulated virtues. 2. Its marks are adorned in manifold ways, because dharmas such as spiritual superknowledges are the functions of compassion and stillness. Third, the six phrases from 'All adornments' downward [show] its wondrous functions operating with ease. 1. All practices emit light, raining down the Dharma like clouds. 'Cloud' has many more meanings, which will be distinguished below. 2. Banners of light stand out uniquely. Cui means 'to gather'; that is, formed by receiving light and gathering shadows. This means that where compassion and stillness intersect, they receive wisdom to give rise to responses, conquering Māra and standing pre-eminent. 3. Inwardly it contains an ocean-like assembly of boundless bodhisattvas, meaning that even those outside the bodhimanda are also within it. This means that the primary [retribution] is within the environment, and also that the cause is within the fruit, clearly showing the mystical meeting of all the sages of nirvāṇa. 4. Jeweled nets of sound and light: nets are meant to keep out foul birds, thereby enhancing the palace's adornment. They are like the great net of the teaching: outwardly guarding against evil views, inwardly benefiting compassion and stillness. The teachings are all perfectly wondrous and made of jewels; hence they can emit the light of the Buddha's wisdom. With round voices making wondrous expounding, the 'inconceivable sound' has four brief meanings: first, the sounds are abundantly vast; second, what is expounded is hard to measure; third, sound itself is without conceptual meaning; fourth, one contains all. 5. Producing the functions of the fruit, meaning that the great function of the primary retribution resides within this environment, the primary and environmental intermingling and blending without confusion, showing that relying on the great nirvāṇa one can establish great purposes; hence it is called 'producing'. 6. The undefiled manifests the defiled. Sentient beings are the primary, while their dwellings are the environmental. Defilement contravenes the purity of nature, so it is not spoken of as 'producing'; delusion has no self-essence and is manifested in turn by relying on the true. Fourth, from 'Further, through' downward, the cause is adduced to reveal the vastness; that is, its virtues are vast and difficult to recount, so now they are concluded in summary. Due to the Buddha's power, a single thought-moment suddenly encompasses all dharmadhātus of phenomena, noumenon, defilement, and purity—how much more so many thought-moments! Furthermore, above, 'filling the ten directions' is the non-obstruction between the universal and the particular. Gathering the assemblies of bodhisattvas and issuing the Buddha's spiritual superknowledges is the non-obstruction of inclusion and entry. Manifesting sentient beings and dwellings is the non-obstruction of defilement and purity. Completely encompassing the dharmadhātu is the non-obstruction of breadth and narrowness. Being able to do so in a single thought-moment is the non-obstruction of extension and brevity. Moreover, gathering bodhisattvas is the non-obstruction of cause and fruit. Issuing the Buddha's spiritual superknowledges is the non-obstruction of environment and primary retribution. The ten kinds of palaces should be explained in this way.