華嚴經探玄記 5.27

5.27

八真慧者，見法身真理故，又慧同理名真慧。十偈分二：初二歎佛名德，一標、二釋；後八明佛義德。於中二：初三會佛所知二諦境成法身觀。一標，謂以偽無和合故俗等真；二釋，約三時求合相不得；三成觀益。次五會佛境智成絕能所行，於中四：一舉境智。二泯能所，謂境智一亦不可、二亦不可。證如反望，無如外智故無覺，亦無智外法可取故無所覺，是佛所修，故無一無二也。此有三義：一約境真俗非一二、二約智虛照非一二、三約境智非一二，准釋可知。三釋無一二，以境智無合故。又上半標宗、下釋以一法無自所依故為眾也。為一亦爾，兩俱無性，何有緣合？又藏性依緣一為眾也，諸法依藏眾為一也，互無自性各無所依，無所依故云何有緣合？以體用俱泯，故云作者及所作俱無也。四「若能」下明觀成益，二句標，四句釋，謂此不可得處是佛所依，此中絕能所，故云無依無覺也。

Eighth, Satyamati (True Wisdom): because he sees the true principle of the dharmakāya; further, wisdom being identical to principle is called True Wisdom. The ten verses are divided into two [parts]: the first two praise the Buddha's name and virtues: 1. presenting, 2. explaining; the latter eight explain the Buddha's virtues of meaning. Within this, there are two: the first three harmonize the realm of the two truths known by the Buddha to form the contemplation of the dharmakāya: 1. presenting, meaning that because the false has no union, the conventional is equal to the ultimate; 2. explaining, seeking the mark of union across the three times and failing to find it; 3. accomplishing the benefit of contemplation. The next five harmonize the Buddha's realm and wisdom to form practice cutting off subject and object. Within this, there are four: 1. adducing realm and wisdom; 2. obliterating subject and object, meaning that realm and wisdom being one is impermissible, and being two is also impermissible. Experiencing suchness and reflecting back, there is no wisdom outside of suchness, hence no awakening; nor is there any phenomenon outside of wisdom that can be grasped, hence nothing to be awakened to; this is what the Buddha cultivates, so there is neither one nor two. This has three meanings: 1. in terms of the realm, the ultimate and conventional are neither one nor two; 2. in terms of wisdom, the empty illumination is neither one nor two; 3. in terms of realm and wisdom, they are neither one nor two—as can be known by following the explanation. 3. Explaining neither one nor two, because realm and wisdom have no union. Further, the upper half establishes the thesis, and the lower explains that because a single phenomenon lacks its own reliance, it constitutes the many; being one is also like this—both being without inherent nature, how could there be a union of conditions? Furthermore, the nature of the storehouse relies on conditions so that the one becomes the many; the various phenomena rely on the storehouse so that the many become the one; mutually lacking inherent nature, each lacks any reliance, and lacking reliance, how could there be a union of conditions? Because essence and function are both obliterated, it says that the agent and that which is done are both non-existent. 4. From "if one can" onward, explaining the benefits of completing the contemplation: two lines present it, and four lines explain it, meaning that this unobtainable place is what the Buddha relies upon; within this, subject and object are cut off, hence it says "without reliance and without awakening."