華嚴經探玄記 4.39

4.39

第六重照十萬世界。偈中依梵本各四句為一頌，總有十一偈。於中二：初七言六偈明佛體性寂滅，後五言五偈明妙用自在。前中，初一明執色乖真；二妙相超情；三顯超情所以，謂以非相為相故；四相即非相，故無合散；五明佛無五蘊。若約小乘，佛有有流五蘊，如《婆沙》等說。若約始教，佛有無流五蘊，如《成唯識》等說。若終教及頓圓等，佛無無流五蘊，如《佛地論》云「如實義者，如來身土甚深微妙，乃至非蘊界等法門所攝，但隨所宜種種異說。」六明佛外身內心不異，以俱脫故、無二故、絕色心也。二妙用中三：初一智光照；次二身赴感無礙，初一一多無礙、後一理事無礙；後二舉妄顯真，初一舉妄、後一顯真。如是真實者，是前妄想也。由迷人謂妄為實，不見妄實；悟人見妄無實，即見妄實，以稱妄法故。又迷人有妄不識妄，故無妄實；悟人無妄故識妄，識妄故得妄實，思之。

The sixth layer illuminates a hundred thousand worlds. In the verses, based on the Sanskrit text, every four lines make one verse, totaling eleven verses. There are two parts within this: the first six seven-character verses explain the tranquility of the Buddha's essence and nature; the latter five five-character verses explain the freedom of wondrous function. In the former: the first one explains that clinging to form contravenes the truth; the second, that the wondrous marks transcend ordinary sentiments; the third reveals the reason for transcending ordinary sentiments, which is that non-marks are taken as marks; the fourth, that marks are identical to non-marks, and thus there is no joining or dispersing; the fifth explains that the Buddha has no five aggregates. According to the Hīnayāna, the Buddha has the contaminated five aggregates, as stated in the Vibhāṣā and elsewhere. According to the Initial Teaching, the Buddha has the uncontaminated five aggregates, as stated in the Vijñaptimātratāsiddhi and elsewhere. According to the Final, Sudden, and Perfect Teachings, the Buddha does not have the uncontaminated five aggregates, as the Buddhabhūmi-śāstra states: "The meaning in accord with reality is that the Tathāgata's body and land are extremely profound and wondrous, […] not even subsumed within the Dharma-gates of aggregates, realms, and so forth; they are merely stated differently in various ways according to what is appropriate." The sixth explains that the Buddha's external body and internal mind are not different, because both are liberated, because they are non-dual, and because they transcend form and mind. In the second part, on wondrous function, there are three sections: the first is illumination by the light of wisdom; the next two are the body's unobstructed response to capacities—the first being the non-obstruction of the one and the many, the second being the non-obstruction of principle and phenomenon; the final two present the deluded to reveal the real—the first presents the deluded, and the second reveals the real. "Such reality" refers to the aforementioned deluded thoughts. Because confused people take the deluded to be real, they do not see the reality of delusion; awakened people see that delusion has no reality, and thereby see the reality of delusion, because it corresponds to the dharmas of delusion. Furthermore, confused people have delusion but do not recognize delusion, and hence lack the reality of delusion; awakened people are free from delusion and therefore recognize delusion, and recognizing delusion, they attain the reality of delusion. Reflect upon this.