大方廣佛華嚴經疏 45.35

45.35

Fourth, from 'disciple of the Buddha, the bodhisattva-mahāsattva who abides in this samādhi' down is the benefit of directly matching the Buddha's fruit. Within it are two: first, directly revealing matching, which contains stating, interrogating, and listing. The name 'equal enlightenment' (samyaksambodhi) is established from this. Second, from 'at that time Universal Eye' down is the questions, answers, and differentiation. Within it, first is the question, and later the answer. In the question, first restating the preceding matching with the Buddha, and later from 'for what reason' down stating his own doubt. Within it, first doubting why it is not called the fruit, and later asking why causes are not abandoned. Later, from 'at that time Samantabhadra' down is the answer, within which are two: first, praising the question and restating the doubt, and later from 'disciple of the Buddha, this bodhisattva' down directly answers what was asked. Within it are three: 1. the explanation of dharma, 2. the comparison by analogy, 3. the application to dharma. Now, the first has eleven passages, answering the preceding eleven questions in sequence. In the text it is easy to understand, but the meaning is still difficult to see: namely, how can one have already entered the ten powers while universal practice continues without ceasing? Now it is generally revealed through an analogy: like someone who practices reciting texts, although they have attained fluency, frequent review is still not equal to long-term mastery. The fragrant elephant analogy below reveals that although the marks are similar, the substance is different. Hence the *Yingluo* says, 'Equal enlightenment illumines stillness; wondrous enlightenment is still and illuminating.' It is also like the stage where effort is fulfilled, whereas this is effortless. It also reveals attaining the fruit without abandoning the cause, because to the end of the future all are post-stage Samantabhadras. In the analogy are three: 1. presenting the superior adornments of the elephant king's primary and dependent [rewards]. Airāvaṇa is translated here as Fragrant Leaf, constantly dwelling on the flank of the first golden mountain; 2. from 'if the Lord of Devas' down explains the elephant king's spiritual transformations and mastery. Speaking of seven tusks: based on the 'Chapter on the Virtuous Foremost', there are only six tusks, which might be because the translator grouped it with the later three times seven and simply said seven. If taken as an expression of meaning, what objection could there be? 'None can distinguish this elephant from this deva' directly takes this meaning to analogize the bodhisattva matching the Buddha; 3. from 'disciple of the Buddha, that Airāvaṇa' down explains that without destroying the original, it can manifest. In the third part, the application to dharma, it is divided into four: 1. having the adornments of all practices applies to the previous primary and dependent rewards; 2. from 'wishing to establish' down explains the non-obstruction of cause and fruit, applying to the previous spiritual transformations and mastery; 3. from 'disciple of the Buddha, the original body of the bodhisattva-mahāsattva' down concludes the manifestation of fruit without destroying causes, applying to the previous manifesting without destroying the original; 4. from 'why is this' down interrogates, explains, and reapplies. The first can be understood. In the second are two: 1. explaining what the cultivation of unobstructed practice is for. Within it, first is for the fruit, and later from 'increasing' down is for the cause. 2. From 'not abandoning Samantabhadra' down directly reveals the marks of unobstructed practice. Within it, first generally explaining, because cause and fruit in the dharmadhātu are unobstructed; later from 'manifesting unspeakable' down specifically reveals. Within it are three parts: first, revealing fruit practices within the door of cause. The text has four fruits: 1. the fruit of wisdom, 2. the fruit of preaching the Dharma, 3. the fruit corresponding to prajñā, 4. the fruit of abandonment. Next, from 'and manifesting receiving birth' down reveals fruit following from causal practice, and states that the times of attainment differ, manifesting according to beings. Later, from 'moreover in all' down reveals causal practice within the door of fruit. All can be understood. In the third, explaining the manifestation of fruit without destroying cause, the original body not being destroyed means the cause is not destroyed, applying to remaining in the cave without change. Transforming and manifesting everywhere means being able to manifest the fruit, applying to the spiritual transformations in heaven. In the fourth, interrogating, explaining, and reapplying, first the intention of the question is: Cause and fruit are contradictory; how can the causal door manifest the fruit, and the fruit again act as the cause? The intention of the explanation is: The Dharma for taming sentient beings is naturally like this. In the text are two: first, explaining the intention of the fruit acting as cause, with ten sentences that can be understood. Later, from 'disciple of the Buddha, you should' down explains the intention of the cause manifesting the fruit. Within it are four: 1. the explanation of dharma, meaning not abandoning the cause while manifesting the fruit; 2. from 'just like Airāvaṇa' down cites the previous analogy to illuminate; 3. from 'disciple of the Buddha' down reapplies to dharma, within which first explains not abandoning the cause while manifesting the fruit, and later from 'although knowing that all dharmas are equal' down explains not destroying the fruit while manifesting the cause; 4. from 'disciple of the Buddha, down to securely abiding' down praises its superiority. The above explanation of marks is finished.