新華嚴經論 20.7

20.7

Answer: Because the mind of the Tathāgata and the minds of all sentient beings are fundamentally not different, being one mind and one wisdom; by this, they know the proper time and improper time. All Buddhas awaken to it and share it with sentient beings, while sentient beings in their confusion consider themselves separated from it. All Buddhas achieve correct awakening through the wisdom of the minds of all sentient beings, while all sentient beings are confused about the wisdom of all Buddhas and thus become sentient beings. When it comes to attaining Buddhahood, they still become the Buddha that sentient beings were confused about in principle; the Dharma gates expounded also still liberate the sentient beings who are confused about the Buddha within the minds of sentient beings. Being non-different in this way, they know the minds of sentient beings. When the sūtra says, "Ineffable assemblies of bodhisattvas each came and gathered together from various lands of other directions": in terms of the differences among the myriad practices, this is called "other directions". Because the Dharma follows capacities and responds to beings to tame them, this is called "various lands". Not going beyond the Tathāgata's great, round, luminous wisdom is called "coming and gathering together". As for "the assemblies being pure": they are devoid of emotional consciousness. As for "the dharmakāya being non-dual": they are of the same essence as the Buddha, equally natureless. As for "having nothing to rely upon": there is nothing attained and nothing realised. As for "being able to sovereignly manifest the bodily actions of a Buddha": unconditioned wisdom is identical to the Buddha's function. As for "having sat upon this seat": they accord with the origin of the dharmadhātu of these ten dedications of merit. As for "the palace displaying extraordinary beauty": it is evoked by wisdom. As for "surpassing all the heavens": it is retribution evoked by wisdom, not made by sentient beings. To explain: the retribution marks possessed by bodhisattvas are generated in terms of practice. The treatise master's verse says: