大方廣佛華嚴經隨疏演義鈔 3.42

3.42

Regarding the Commentary's 'There are also two' and below: this is the specific interpretation. 'Revealing it through speech to make them aware of its existence' only explains the meaning of 'showing' (śīla). It is like showing an impoverished woman the treasure in her house, which she has not yet seen nor obtained. 'Second, causing them to cultivate practice' has a meaning that extends through 'opening' and 'showing'. Causing the unknowing to know is termed 'awakening' (bodhi/prabodha). Causing those who have not realized to be able to realize is termed 'entering' (praveśa). The words 'fully manifest' correspond to the meaning of 'opening'. From 'As in breaking open a speck of dust' downward, it cites the sūtra to verify and substantiate this. The sūtra says: 'Suppose there is a great scroll of scriptures, / Equal in measure to the trichiliocosm, / Present inside a single speck of dust, / And likewise inside all specks of dust. / There is an intelligent person / Who sees all clearly with pure eyes; / He breaks open the speck of dust and brings forth the scripture scroll, / Broadly benefiting sentient beings. / The Buddha's wisdom is also like this: / Pervasively present in the minds of sentient beings, / Entangled by false conceptualizations, / Unconscious and unaware of it. / The Buddhas, with great kindness and compassion, / Cause them to eliminate false conceptualizations; / Thus it appears / To benefit all the bodhisattvas,' and so forth—this is its meaning. Regarding the Commentary's 'Solely because of the causal condition of the one great matter': this cites another sūtra. Masters of the Mahāyāna merely say that things, essences, matters, and meanings can all be applied in accord with the principle. Here it is briefly explained: Because there are no two and no three, it is called 'one'; because of the Buddha's cause and the Buddha's fruit, it is termed 'great'; and because the capability of cause and fruit enables sentient beings to attain liberation, both are called 'matter'. As for 'causal condition' (hetupratyaya), it is because the Tathāgata appears on this account and by condition of this. Furthermore, 'causal condition' pertains to the great matter: the direct causal Buddha-nature (hetu) is the cause, and the conditioning causal Buddha-nature (pratyaya) is the condition; that which is made known by the clarifying cause (vyaktikaraṇa-hetu) is the cause, and that which is generated by the productive cause (janaka-hetu) is the condition; thus the great matter extends across cause and across fruit. 'Causal condition' speaks solely of the cause, cause meaning disposition (gotra). That sūtra says: 'The Buddha-seed arises from conditions; the myriad practices are the arising from conditions, and thereby this Buddha-seed accomplishes bodhi.' Regarding the Commentary's 'Namely, opening and showing' and below: this conceptually cites that sūtra. Fully, it states: 'Śāriputra, what is meant by all Buddhas, the World-Honoured Ones, appearing in the world solely because of the causal condition of the one great matter? All Buddhas, the World-Honoured Ones, wish to cause sentient beings to open (the supreme meaning) the knowledge and vision of the Buddha, causing them to attain purity; therefore they appear in the world. They wish to show (the identical meaning) the knowledge and vision of the Buddha to sentient beings; therefore they appear in the world. They wish to cause sentient beings to awaken to (the unknown meaning) the knowledge and vision of the Buddha; therefore they appear in the world. They wish to cause sentient beings to enter (the causal meaning) the path of the Buddha's knowledge and vision; therefore they appear in the world.' Detailed explanations are given elsewhere, and a brief explanation is as follows below. Regarding the Commentary's 'Because sentient beings equally possess it, it is said to be