大方廣佛華嚴經疏 17.25

17.25

第四北方功德慧者，生在佛家，善解佛德故。此頌意顯於三世中心得平等、了知自心，窮法空故。十頌分四：初四明凡小妄覺、次四示其真覺、三有一偈佛覺雙圓、後一偈推功有本。今初，分二：初一偈說凡迷緣起之無性，執著相而輪迴。後三頌通凡小：初一辨迷執隨言作解，可謂小智心外取法為妄分別；餘二偈明過失。初二句曲徑趣寂，迷一直道。次半有常等倒，長世間惡；有無常等，長無明惡。次半不見二空，受二死苦。後半無實諦觀何有法眼？三乘縱有亦不名諦。次四示其真覺中，初偈引己之損勸物成益；次偈教其真見，謂見佛無取即是見如，如即佛所知也；次偈教其了俗，上半躡前證真、下半方能了俗；後偈拂前二見以成真見，謂上半取真俗之見忘，方見真俗之正理，下半反釋，謂有真俗之可見，不能見真俗之真源。故《智論》云「若人見般若，是則為被縛」，下半意也；「若不見般若，是則得解脫」，上半意也。若人見般若是則為解脫，即第六七偈意也。若不見般若是則為被縛，即第四偈意也。唯忘言者，可究斯旨。第三一偈顯佛二覺雙圓。不可覺中而自覺故，是曰奇哉。知無眾生而能覺他，大導師也。第四可知。

Fourth, Meritorious Wisdom (Guṇabuddhi) of the northern direction: he was born into the Buddha's family and skillfully understands the Buddha's virtues. The intention of these verses is to reveal that within the three periods of time the mind attains equanimity and thoroughly knows one's own mind, because it exhausts the emptiness of phenomena. The ten verses are divided into four parts: first, four verses explaining the erroneous awareness of ordinary persons and the Small Vehicle; next, four verses showing their true awareness; third, one verse showing the twofold perfection of the Buddha's awareness; and last, one verse attributing the achievement to its source. Now, as for the first, it is divided into two: the first verse speaks of ordinary persons being deluded regarding the absence of intrinsic nature in dependent origination, clinging to marks and revolving in saṃsāra. The latter three verses apply commonly to ordinary persons and the Small Vehicle: the first distinguishes deluded attachment, wherein one formulates understanding according to words; this can be called petty wisdom taking phenomena outside the mind as false discrimination. The remaining two verses explain the faults. The first two lines speak of following crooked paths toward quiescence, being deluded about the one direct path. The next half speaks of inversions such as permanence, which increase worldly evils, and inversions such as impermanence, which increase the evil of ignorance. The next half speaks of failing to see the two emptinesses and undergoing the sufferings of the two kinds of death. The latter half speaks of lacking true contemplation of the truths—how could there be the Dharma eye? Even if the three vehicles possess something, it is not called the truth. Among the next four verses showing true awareness: the first verse adduces one's own loss to exhort others to achieve benefit. The next verse teaches true seeing, meaning that seeing the Buddha without grasping is precisely seeing tathatā; tathatā is what the Buddha knows. The next verse teaches understanding conventional truth: the upper half follows the previous realization of the true, and only in the lower half can one understand the conventional. The final verse brushes away both previous views to accomplish true seeing, meaning that in the upper half, when the views grasping the true and conventional are forgotten, one then sees the correct principle of the true and conventional; the lower half explains inversely that if there are the true and conventional to be seen, one cannot see the true source of the true and conventional. Thus the Mahāprajñāpāramitopadeśa says: "If someone sees prajñā, they are bound"—this is the meaning of the lower half; "If someone does not see prajñā, they attain liberation"—this is the meaning of the upper half. If a person sees prajñā and is thereby liberated, this is the meaning of the sixth and seventh verses. If a person does not see prajñā and is thereby bound, this is the meaning of the fourth verse. Only those who forget words can penetrate this import. The third section of one verse shows the twofold perfection of the Buddha's awareness: because within that which cannot be realized he awakens on his own, it is called marvelous. Knowing that there are no sentient beings, yet being able to awaken others, he is the great guide. The fourth part is understandable from the above.