華嚴經探玄記 5.21

5.21

二一切慧者，以解一切法離相故。十偈分五：初三明佛非妄取所見，一明小菩薩取相見佛不覩真法、二明凡夫妄染總不見佛、三明二乘雖觀法執不亡著假名法也。次三既妄取不見，誰能見耶？謂離妄正解，佛常現前。於中，一見真佛；二泯能所，以無所取，無能見故；三顯觀益。三一偈，明妄取何失而不見耶？謂癡冥故。四二偈，真佛何德而超妄耶？謂法界淨等故。於中初偈約佛明修生功德不生滅義，謂初二句明相好功德，離三世生滅，即立宗也。下二句舉二因釋成：一云以此功德住於無住之本，故同無住也。又顯即無自性，故云無住。是故即不生滅而不無功德。一言若無明未盡，障隔真如，令修生德未全同真，故有生滅。今即返此，始覺同本故云悉淨，故不生滅也。後偈約法，以見緣起法即是佛故、以因緣生即是不生故，見理佛。與第四偈，不生滅見佛同。五後一偈，推功在本。

Second, Sarvamati (All Wisdom): because he understands that all phenomena are free from marks. The ten verses are divided into five [parts]: the first three explain that the Buddha is not seen through deluded grasping: 1. explaining that lesser bodhisattvas grasping at marks to see the Buddha do not behold the true Dharma; 2. explaining that ordinary beings with deluded defilements do not see the Buddha at all; 3. explaining that although the two vehicles contemplate phenomena, their clinging is not eradicated and they remain attached to provisional nominal phenomena. The next three [verses]: since he is not seen through deluded grasping, who can see him? That is, free from delusion with correct understanding, the Buddha is constantly manifest before one. Within this: 1. seeing the true Buddha; 2. obliterating subject and object, because with nothing to be grasped, there is no one who sees; 3. showing the benefit of contemplation. Third, one verse explains what fault deluded grasping has such that one does not see: namely, due to ignorance and darkness. Fourth, two verses: by what virtue does the true Buddha transcend delusion? Namely, because the dharmadhātu is pure and so forth. Within this, the first verse, in terms of the Buddha, explains the meaning of virtues produced through cultivation being neither arising nor ceasing: the first two lines explain that the virtues of the marks and characteristics are free from the arising and ceasing of the three times, which establishes the thesis. The lower two lines adduce two causes to explain and establish it: one says that because these virtues abide in the root of non-abiding, they are identical to non-abiding; further, it shows that being without inherent nature is called non-abiding; therefore, being neither arising nor ceasing, it is not devoid of virtues. One [interpretation] says that if ignorance is not yet exhausted, it obstructs and separates from suchness, causing the virtues produced through cultivation not to be fully identical to the true, and thus there is arising and ceasing; now, reversing this, initial awakening is identical to original [awakening], so it says "all is pure," and hence there is no arising or ceasing. The latter verse is in terms of phenomena: because seeing dependently arisen phenomena is precisely the Buddha, and because arising from causes and conditions is precisely non-arising, one sees the Buddha of principle. This is the same as the fourth verse's seeing the Buddha through non-arising and non-ceasing. Fifth, the last verse attributes the merit to the root.