大方廣佛華嚴經疏 49.42

49.42

Seventh is the simile of the King of Medicinal Herbs growing, which illustrates the Buddha's wisdom of benefiting and bringing joy to the end of kalpas. The simile has four parts: first, a general display of essence and function; second, from 'That king of medicinal herbs...' onward, specifically displays the marks of function; third, from 'The reason why this king of medicinal herbs...' onward, gives the reason for its name; fourth, from 'O son of the Buddha...' onward, excludes improper places. It first excludes and then gathers in; 'gathering in' means also not reviling and abandoning, which is why the Jin translation says 'not abandoning the nature of sentient beings'. The application also has four sections, but the text is out of sequence. First, applying the general display of essence and function has six aspects: 1. It equates the root with the bodhi of compassion and vows, for this is the foundation of all Buddhas, deep and hard to uproot, and the text contains the four universal vows; 2. It takes skillful means born of real wisdom as the stem, because it can manage affairs and is the substance of bodhi; 3. Based on the previous two wisdoms, it divides into the various pāramitās, with lateral shade forming the branches; 4. Precepts and concentration extinguish heat, receiving their individual functional names; 5. Eloquence, the factors of bodhi, and so forth directly bring forth bodhi, blooming into flowers; 6. The fruit can be known. The above six can also be vertically matched to the stages, while below it specifically displays the marks of function. Since it says 'all bodhisattvas', it is only explained in a general manner. Second, 'A son of the Buddha...' skips the sequence to apply the reason for its name. Reaching to the ends of the future, it is called 'ultimate and ceaseless'. Attaining the fruit without abandoning the cause, it is called 'not severing the bodhisattva practices'; by this, cause and fruit mutually penetrate and generate each other in turn. Third, 'A son of the Buddha...' refers back to apply the prior specific display of the marks of function. Joyfully cultivating good conduct with a deep mind corresponds to the prior skillful means, and pure precepts can also extinguish heat. The marks and signs are adorned like flowers. The text contains many ellipses to distinguish what accomplishes from what is accomplished. Fourth, 'A son of the Buddha...' applies the exclusion of improper vessels, also first excluding and then gathering in. Once fallen into the unconditioned proper station (asaṃskṛta-samyaktva-niyāma), it is difficult to emerge, hence it is compared to a deep abyss. Furthermore, lacking the water of compassion and taking up ash and extinction, it is like that hell. Erroneous views that deny existence, and covetous attachment that rots and dissolves, are both compared to water. These do not admit wholesome roots and also lack the condition of soil, so they are not places where it can grow. Afterward, gathering them in by saying 'without revulsion and abandonment': the above relies on manifest evil and lacking conditions to cause beings to feel revulsion and fear so that they directly advance in the Ekayāna, and therefore eliminates the two places; but since they equally possess the Buddha-nature and will achieve it after a long time, they are not reviled or abandoned. Thus we know that when it explains the absence [of growth] due to present evil, where there is no evil it is certain to exist. Therefore the Nirvāṇa Sūtra says: 'Although icchantikas have severed wholesome roots, they still possess the Buddha-nature. If they can arouse the resolve, they are not icchantikas.' The Lotus Sūtra says: 'Determining the dharma of the śrāvakas, the rest of the śrāvaka assembly shall also be like this.' In conclusion, it says 'the roots dwell stably and well', because they ever abide in great compassion. Some cite the prior exclusions to prove the absence of Buddha-nature and the theory of determined natures, failing to observe the subsequent words 'not abandoning', not to mention that the tenth simile shows it is equally possessed by all. Diminishing the Buddha-nature risks slandering the Ekayāna. May later scholars be prudent and cautious about this, and not be held back by provisional teachings.