大乘法界無差別論疏 1.41

1.41

Second, the fruit of bodhi has two parts: first the verse, then the explanation. In the verse, the first two lines set forth the three theses; the next line provides the three reasons; the final line adduces the three similes. In the explanation there are three parts: first, explaining that bodhicitta can benefit the world. This has three meanings: 1. Because of bodhicitta, one will attain Buddhahood and benefit humans and gods. This is indirect benefit. 2. Before Buddhahood is attained, this bodhicitta constantly exhorts, transforms, and benefits all worldly beings, causing them to generate wholesome dharmas. 3. Even if a person endowed with this bodhicitta should retrogress, they still receive the benefit of wholesome retributions among humans and gods. In the text, "bodhicitta is able to grow all the sprouts of goodness of the world" is the statement of the thesis (pratijñā). It means that what has not yet arisen can arise, and what has already arisen is caused to increase; hence it says "grow." The reason (hetu) says: "because it is the basis." It means that the wholesome dharmas of the world all depend on bodhicitta to grow. It is merely a condition (pratyaya) for them, not the direct cause (hetu); hence it is called "the basis." The matching example (dṛṣṭānta) says: "just like the great earth, which is the basis for the growth of sprouts and crops." It too is merely a condition. Second, below "like the ocean...", it clarifies that bodhicitta can also grow the sacred dharmas of the two vehicles. Therein, that this mind can grow all sacred dharmas is the statement of the thesis. "Because it is the place where the treasures of Dharma accumulate" provides the reason. It means that the Dharma treasures of the two vehicles grow from bodhicitta; this also has three meanings, the same as explained before. The matching example says: "like the ocean," because all rare jewels emerge from the great ocean, just as the treasures of sacred Dharma emerge from the ocean of bodhicitta. Another explanation: these treasures of sacred Dharma apply to the dharmas of all three vehicles, not only the two vehicles; in principle, this is also not contradictory. Third, below "like a seed...", it clarifies that bodhicitta can directly generate the Buddha-fruit. Therein, "continuously producing all Buddha-trees" is the statement of the thesis. In relation to the dharmakāya, it is a revealing cause (vyañjakahetu), hence it says "producing"; in relation to the retribution and transformation bodies, it is a generative cause (janakahetu), hence it says "generating." The dharma takes its name from the simile, hence it is called "Buddha-trees." Because the activities and functions of the Buddha-fruit are uninterrupted to the limit of the future, it says "continuously." "The reason" provides the reason. Because bodhicitta is the direct cause (upādānahetu) of the Buddha-fruit, it is not like the previous two. The matching example: "like a seed" is the direct cause, not a conditional cause. Just as a great tree grows from its own seed, so too is the Buddha-fruit: it directly grows from the seed of bodhicitta. This serves as the direct generative cause, unlike the previous two stages which merely serve as conditions. Furthermore, it is unlike the previous section where nirvāṇa is attained through a revealing cause; hence it says "like a seed" serving as the generative cause. The explanation of the section on the fruit is concluded.