華嚴經探玄記 5.26

5.26

Seventh, Jñānamati (Wisdom): because hearing the teaching generates wisdom. The ten verses are divided into four [parts]: the first one distinguishes that he accords with the teaching to generate wisdom, hence establishing his name. The next six explain sentient beings' harm from violating the principle. Within this, the first two arbitrarily conceptualize person and dharma and thus do not see the Buddha—the first person, the second dharma, meaning they do not contemplate the true mark of the body. The latter four explain not seeing the Buddha in terms of stages: the first two are in terms of the stage of ordinary beings, 1. regarding the error of feelings, 2. regarding the correct principle, meaning that because saṃsāra and nirvāṇa are mutually dependent, both are unobtainable, and also because this is the nirvāṇa of the two vehicles; furthermore, the defiled portion is saṃsāra, and the pure portion is nirvāṇa, and being mutually fused, neither is obtainable. The latter two are in terms of the two vehicles: 1. in terms of delusion regarding the teaching, 2. grasping at marks. As when Āmrapālī scolded Śāriputra, saying: "While I am in a quiet room, the Honored One constantly appears before me. You are called an arhat, yet constantly following him, you do not see him." The next one exhorts causing them to accord with principle and accomplish benefits. The next two adduce the Dharma to explain and establish it, meaning: why do those who cling to existence not see the Buddha? The explanation says: phenomena are truly non-existent, because seeking them with Buddha-wisdom they cannot be obtained. Further it says: because he clearly understands that all phenomena of the three times are empty, he is called the Tathāgata; therefore one should know that if one grasps at marks and so forth, one does not see the Buddha.