華嚴經內章門等雜孔目章 3.14

3.14

Regarding realization and teaching, this refers to expounding the two greatnesses in terms of the two divisions of cause and fruit. The causal division is the greatness of teaching; the fruit division is the greatness of meaning. The reason the greatness of meaning is spoken of in terms of the fruit is that the fruit is the stage attained, and the greatness of meaning is the dharma-meaning realized; because their stages are similar, it is revealed in terms of it. The reason the greatness of teaching is clarified in terms of the cause is that the cause is the stage capable of generating, and the teaching is the skillful means capable of designating; because their meaning-stages are similar, it is revealed in terms of it. The measure of virtue in both the teaching and realization divisions is not small, and hence they are called 'great'. The realization division transcends words and is the ultimate destination to which those who set out return, hence it is called 'meaning'. The greatness of teaching has three types: first, the greatness of causal accomplishment; second, the greatness of gradual causal accomplishment; third, the greatness of the accomplishment of cultivation expounded in the teaching. Regarding the greatness of causal accomplishment, the verse in the *Daśabhūmika-śāstra* says, 'Compassion, kindness, and the power of vows, through these one attains realization'; this is called the causal greatness, its stage being before the bhūmis. Regarding the greatness of gradual causal accomplishment, the verse says, 'Because of gradual sequence'; 'gradual' speaks of the sequence of wisdom from hearing, thinking, and so on, up to being the cause capable of generating supramundane cognition. What is the greatness of the accomplishment of cultivation expounded in the teaching? There are two types: first, cultivation of fulfillment; second, cultivation of contemplation. Regarding the cultivation of fulfillment, the verse says, 'Because it is not an object of mind.' 'Not an object of mind': this phrase indicates that the mixed spheres of wisdom from hearing, thinking, and so forth are solely causes of cognition, able to generate supramundane cognition, yet they cannot fulfill that supramundane cognitive ground. The verse says, 'Because cognition is fulfilled like a pure mind'; just as the supramundane pure mind is able to fulfill that cognitive ground. Regarding the cultivation of contemplation, the verse says, 'This realm is difficult to see and difficult to speak of; known by one's own mind, I expound it relying on the Buddha's power; may all listen together with reverence.' What meaning does this verse reveal? This realm is difficult to see; with one's own mind pure it can be seen; this realm cannot be spoken of. Having thus accomplished the cultivation expounded in the teaching, the meaning of the remaining verses may be known. This meaning applies to the Triyāna, but does not exist in the Hīnayāna. Why is this? Because in the meaning of the Hīnayāna, only teaching is expounded. In the Ekayāna perfect teaching, if considered in terms of seeing and hearing, one cannot distinguish the two greatnesses of teaching and meaning; if considered in terms of Samantabhadra's understanding, practice, and realized meaning, then it is said that there are the two greatnesses of teaching and meaning. If one pairs seeing and hearing against Samantabhadra's realization, it can also be said that seeing and hearing are the greatness of teaching, and Samantabhadra's realized meaning is the greatness of meaning; this may be known by analogy.