華嚴經探玄記 7.26

7.26

第六照理可貴故名寶幢。十偈分二：初三歎佛身心自在、後七歎佛出世自在。前中，初二明身，一無量現量、二無處遍處；下一自明心，上句明無八識心王、次句明無心所有、下半結法體。《智論》云「佛地無有心心法」也。問：若約法身，可如上說。約受用身無心法，豈可令佛同非情類？答：若依初教，佛地具有清淨八識及二十一心所。設言無者，但無染識，非謂無淨。又由智勝但云有智，非謂無識。若終教，唯一圓智內證真如、外起化用，亦無心王心數之異及八識差別故。梁《攝論》「佛果唯如如及如如智獨存故」也。若約頓教，以始覺則同本覺，無始覺之異故，遂合此智當相則是如，智相亦盡，唯一妙理離言絕慮為佛果也。若約圓教，既理智混融，舉法界俱為智，說十顯無盡，是故此智未嘗不即法界。思准之。後七中，初四明此佛、後三類餘佛。前中，初二明佛為益出世而則無出，謂初一明不出有損、次半明出世益、下半顯實無出。《諸法無行經》云「如來不出世，亦不度眾生。眾生強分別，作佛度眾生。」解云：明此釋迦身出世之時則常無出，非謂別約法身。下二釋不出世所由，謂凡論佛出皆於時處。今推此二俱非等覺，是故即出而無出也。下明眾生機熟，自於心內見佛日出，然佛自覺本非淨日。下類餘佛中，初一法說正類。上半牒前出。此佛出世則無出義，謂前眾生心所見佛，並是虛妄無有，故言語斷也。下半正類三世佛出，理亦同然。次一喻況，上喻佛出則無出，謂破闇名日出。日出闇已無，闇無日非出，是故出則非出也。下半喻不出而出，出但有名也。下一法合，上半合出則無出、下半合無出而出。出但有名，是故不異彼不出也。

Sixth is the Banner of Jewels, so named because illuminating principle is precious. Its ten verses are divided into two parts: first, three verses praise the sovereignty of the Buddha's body and mind; last, seven verses praise the sovereignty of the Buddha's appearing in the world. Within the first: the first two explain the body—first, the limitless manifests as limited; second, having no location, it pervades all locations; the following one verse explains the mind itself—the upper line explains the absence of the eight consciousnesses as mental kings, the second line explains the absence of mental factors, and the lower half concludes with the dharma-essence. The Dà zhìdù lùn says: "On the Buddha ground, there are no mind or mental dharmas." Question: If in terms of the dharmakāya, it may be as spoken above. But in terms of the saṃbhogakāya, if it lacks mental dharmas, how could one cause the Buddha to be identical to insentient beings? Answer: If relying on the initial teaching, the Buddha ground is fully endowed with the eight pure consciousnesses and twenty-one mental factors. If it is said that they are absent, it is merely that defiled consciousness is absent, not that pure [consciousness] is absent. Furthermore, because wisdom is superior, it only speaks of having wisdom, not that consciousness is absent. If according to the final teaching, there is only a single perfect wisdom that internally realizes suchness and externally gives rise to transformative functions; also, there is no difference between mental king and mental factors, nor distinctions among the eight consciousnesses. Thus, Paramārtha's translation of the Mahāyānasaṃgraha states: "The fruit of buddhahood is only suchness and the wisdom of suchness uniquely persisting." If in terms of the sudden teaching, because initial enlightenment is identical to original enlightenment, there is no distinction of initial enlightenment; consequently, combining this, wisdom's proper characteristic is immediately suchness, the marks of wisdom are also exhausted, and only the single wondrous principle beyond words and conceptual thought constitutes the fruit of buddhahood. If in terms of the perfect teaching, since principle and wisdom are seamlessly fused, the entire dharmadhātu taken together is wisdom; speaking of ten reveals the inexhaustible, and therefore this wisdom has never not been identical to the dharmadhātu. One should ponder and evaluate this accordingly. Within the last seven verses: the first four explain this Buddha, and the latter three analogize other Buddhas. Within the former: the first two explain that the Buddha appears in the world for benefit, yet there is immediately no appearing—meaning that the first one explains that not appearing causes harm; the next half-verse explains the benefit of appearing in the world; the lower half reveals that there is truly no appearing. The Sūtra on the Non-Practice of All Dharmas says: "The Tathāgata does not appear in the world, / Nor does he deliver sentient beings. / Sentient beings rigidly discriminate, / Saying the Buddha delivers sentient beings." Explanation: It clarifies that when this body of Śākyamuni appears in the world, there is constantly no appearing, not that this refers separately to the dharmakāya. The lower two verses explain the reason for not appearing in the world, meaning that whenever one discusses a Buddha's appearing, it is always in terms of time and place. Now examining these two, neither is equal enlightenment; therefore, appearing is immediately non-appearing. Below, it clarifies that when sentient beings' capacities are ripe, they themselves see the Buddha-sun appear within their own minds; yet the Buddha's own enlightenment is originally not a pure sun. Within the latter part analogizing other Buddhas: the first one verse speaks in terms of doctrine, directly analogizing. The upper half rehearses the previous appearing. This Buddha appearing in the world is immediately the meaning of non-appearing, meaning that the Buddhas previously seen by the minds of sentient beings are all false and non-existent, and therefore words are severed. The lower half directly analogizes the appearing of the Buddhas of the three times, the principle being likewise the same. The next verse provides an analogy: the upper part analogizes that the Buddha's appearing is immediately non-appearing, meaning that destroying darkness is named the sun's appearing; when the sun appears, darkness is already non-existent, and when darkness is non-existent, the sun does not appear, so appearing is immediately non-appearing. The lower half analogizes appearing without appearing, appearing being merely a name. The following one verse matches the doctrine: the upper half matches appearing being immediately non-appearing; the lower half matches non-appearing being appearing. Appearing is merely a name, and is therefore not different from that non-appearing.