大方廣佛華嚴經隨疏演義鈔 2.17

2.17

Regarding the Commentary's line: "Enlightening [him] at the Eastern Shrine: full wisdom is no different from the initial mind": this is the fifth [benefit], the benefit of perfecting wisdom. As for "enlightening [him] at the Eastern Shrine," the sixty-second fascicle says: "At that time, after the bodhisattva Mañjuśrī had exhorted the monks to generate anuttarasamyaksaṃbodhicitta, he gradually travelled south through the human realm and arrived east of the city of Dhanyākara (Fucheng), dwelling at the site of the great caitya in the Sāla Grove of the Adorned Banner where past Buddhas had transformed sentient beings." Explanation: This is the Eastern Shrine. At that time, the people of Dhanyākara heard that the youth Mañjuśrī was at the site of the great caitya in the Sāla Grove of the Adorned Banner, and an immeasurable assembly came out of the city and went to his presence. In the individual enumeration below, there were five hundred upāsakas, five hundred upāsikās, five hundred boys, and five hundred girls; Sudhana was one of them. Below, Mañjuśrī observed Sudhana alone. Having observed him, he comforted and instructed him, expounding all Buddha-dharmas for him, up to saying: "Having expounded this dharma, he earnestly exhorted him to increase his strength, causing him to rejoice and generate anuttarasamyaksaṃbodhicitta, and also caused him to recall his past roots of goodness. Having done this, he again preached the Dharma according to what was fitting for the sentient beings at that place, and then departed. At that time, the youth Sudhana, hearing such various virtues of the Buddha from Mañjuśrī, single-mindedly and diligently sought anuttarasamyaksaṃbodhi, and spoke verses following Mañjuśrī," and so forth; this is "enlightening [him] at the Eastern Shrine." As for "full wisdom is no different from the initial mind," at the beginning of the eightieth fascicle, wisdom illuminates the non-dual characteristics. The sūtra says: "At that time, Mañjuśrī reached out his right hand from afar, across one hundred and ten yojanas, and stroked Sudhana's head, speaking thus: 'Excellent, excellent! Good man! If one is separated from the faculty of faith, one's mind will be inferior, sorrowful, and regretful; one's meritorious practices will not be complete; and one will regress and lose diligence. If one's mind generates attachment to a single root of goodness, or becomes satisfied with a small amount of merit, one cannot skillfully generate practices and vows, will not be embraced and protected by spiritual friends (kalyāṇamitra), will not be remembered by the Tathāgatas, and cannot comprehend such dharmatā, such principles, such dharma gates, such practices, and such spheres—whether universal knowledge or various knowledge, whether exhausting the source and bedrock, whether understanding, entering, explaining, differentiating, realizing, or attaining—none of these will one be able to do.'" Explanation: From "comprehend dharmatā" onwards is "full wisdom." If one is separated from the mind of faith, one cannot attain it; this conversely demonstrates the preceding meaning: because of the mind of faith, one is able to not depart from the initially generated mind; thus faith and wisdom are non-dual. If considered from the perspective of unshakeable wisdom as the beginning, then the former and latter two wisdoms are non-dual.