大方廣佛華嚴經疏 60.11

60.11

The fifth major section, from "increasing the pursuit…" onward, reveals the vast mark of the cause. Because previously illuminating noumenon was non-dual, revealing its extreme profundity, only then is it competent to become the vast cause of buddhahood, since each and every cause accords with the dharmatā. Mañjuśrī's prajñā gathers marks back into essence; Samantabhadra's dharmadhātu is manifold and secret. If the two sages are contrasted with each other, Mañjuśrī is the one who realizes; if the two sages are contrasted with Sudhana, Mañjuśrī is also what is realized, because prajñā, not having been obtained previously, is now realized. The text is divided into three parts: first, seeking in accordance with the instruction; second, hearing and beholding the preliminary portents; third, seeing, hearing, and realizing entry. In the first part, there are twenty-six phrases: the first indicates seeking the fruit of buddhahood; the last universally contemplates the complete cause; the phrases in between have meanings connecting the preceding and following, all being causes for advancing toward buddhahood and all being realms of Samantabhadra's liberation. Within the middle, they are gathered into ten pairs: the first four are the four immeasurables universally pervasive and tranquil, which is equanimity; the next two are merit and wisdom without external objective realms, which is wisdom; the next two enter the correct and increase auxiliary [factors]; the next two cultivate causes and know the fruit; the next three enter the Dharma and manifest births; the next two realize vows and cultivate practice; the next two illuminate the superior and augment the inferior; the next two attain the real and illuminate the provisional; the next two are wisdom being pervasive and bodies being universal; the last three destroy hindrances and enter noumenon. Entering unobstructed dharmas, facing upward, constitutes non-dual non-obstruction; facing downward, it constitutes the unobstructed dharmadhātu. Abiding on the stage of equality is precisely the aforementioned place of Mañjuśrī's own abiding. The final general phrase contemplates the realm of Samantabhadra, which is the aforementioned bodhimaṇḍa of Samantabhadra's conduct, because this reveals the vast mark of the cause. Mañjuśrī generally directs Sudhana to contemplate universally, unlike the preceding text where one friend directed to another friend, truly because only by universal contemplation can one see Samantabhadra.