大乘法界無差別論疏 1.40

1.40

Second, below "This is due to...", the effect is linked to its cause. Therein are three parts: first, serving as the non-declining cause; second, attaining the ultimate fruit; third, determining the dharma of the fruit. In the first part, it reveals that this cause is able to attain that dharma of the fruit: that is, although this surpassing fruit takes the myriad practices as its cause, bodhicitta is the supreme expedient, because it is the root of practice. The phrase "cause of non-retrogression and non-loss" means that not only is it the supreme cause for the future attainment of the Buddha-fruit, but it also serves as the cause of non-retrogression and non-loss for the various practices cultivated in the interim, because parting from bodhicitta causes other practices to regress and be lost. The Avataṃsaka-sūtra says: "To cultivate all roots of goodness having retrogressed from bodhicitta is demonic action." Another explanation: because by this bodhicitta the attainment of the fruit is determined, it is called the cause of non-retrogression. This mind has two powers: first, causing practices already accomplished not to be lost; second, causing practices not yet accomplished not to retrogress. Second, attaining the ultimate fruit: the phrase "all merits attain that fruit" clarifies that the power of this bodhicitta can cause merits to reach the ultimate stage and arrive at the other shore. Third, below "that fruit...", determining the dharma of the fruit. Therein are two clauses: first, "that fruit is the realm of nirvāṇa" distinguishes it from not being the fruit of bodhi; second, below "what is it...", distinguishes it from not being the lesser nirvāṇa. Namely, among the six kinds of basis-transformation (āśrayaparivṛtti), it is the transformation of the consummation of the fruit, possessing merits numerous as the sands of the Ganges as its body; hence it is called the "inconceivable dharmakāya." The meaning of basis-transformation here is as explained elsewhere. Third, below "with the bodhicitta...", paying homage to that cause. Because this bodhicitta is the cause of the surpassing fruit, prostrations are paid to it. Just as when worldly people see the waxing moon first appear, all bow to it, because it can serve as the cause for the full moon and because it is regarded as an auspicious and surpassing sign. Just as in the Avataṃsaka-sūtra the skilled physician Megha pays homage to the youth Sudhana out of reverence for bodhicitta. Furthermore, the Sūtra of the Surpassing Heavenly King says: "Bodhicitta is like the waxing moon, because it gradually grows; it causes all defilements to be like the waning moon, because they gradually diminish." The fruit of nirvāṇa is concluded.