華嚴經探玄記 6.14

6.14

Third, because he awakens to the superior Dharma, he is named Jayavana. The ten verses are divided into two: the first four praise the depth and breadth of the Buddha's light, and the latter six clarify that illuminating the principle reveals the Buddha. In the former, the first two bring up metaphors, and the latter two explain the Dharma. In the former, there are eight lines: the first line is a metaphor for the time the Buddha attains buddhahood; the second is a metaphor for the exhaustion of defilements and hindrances in the Buddha's mind; the third is a metaphor for the Buddha's body emitting pure light, where the sun is a metaphor for the Buddha's body; the fourth is a metaphor for the light shining everywhere; the fifth is a metaphor for the light being vast and manifold; the sixth is a metaphor for not knowing its boundaries; the seventh is a metaphor for even the wise not knowing it; the eighth is a metaphor for 'how much less so the foolish,' and so forth. In the doctrinal explanation below, the first reveals that the light is vast; the latter reveals that the light is extremely profound, because it is identical with the dharmatā. In the six [verses] below, the first three are free from marks, the next one is free from nature, and the latter two resolve doubts. In the former, the first is free from marks of the three times; the second is free from marks of arising and ceasing. The second half-verse clarifies the benefit of contemplation; the subsequent verses are all based on this. The third is free from marks of possessing [anything]. The next one is free from nature: because it is illusory and false depending on conditions, it is therefore without nature, and because it is without nature, there is nothing understood. The next two resolve doubts to reveal non-arising. The doubt asks: 'If dependent origination is without nature, by what cause is there arising?' The explanation states: 'It is due to that which is arisen; that which is arisen is precisely false discrimination, and because false discrimination arises depending on conditions, it is called that which is arisen. It is due to this grasping of false discrimination that arising is said to exist, yet in reality there is no arising.' This is discussed in terms of the imagined nature (parikalpita-svabhāva). Another explanation states: that which is arisen is the effect; because of depending upon this effect, the cause is said to be able to produce the effect. Since the other-dependent nature (paratantra-svabhāva) is without arising, the cause also has nothing upon which to depend, hence it does not arise. This is discussed in terms of the other-dependent nature. Another explanation states: that which is said to 'have arising' clarifies the tathāgatagarbha's meaning of according with conditions. 'Due to that which is arisen' means: because the perfuming capacity perfumes, it therefore accords with conditions. Since the perfuming capacity is empty, the perfumed is unmoving, hence there is also no arising. Because that perfuming capacity is also what is produced by the mind, it is called 'that which is arisen.' This is discussed in terms of the consummate nature (pariniṣpanna-svabhāva). This verse eliminates that which can produce by depending on that which is produced; the subsequent verse analogously can dispel that which is produced, hence it states, 'Contemplating that which is produced is also like this.'