大方廣佛華嚴經疏 17.27

17.27

第六東南方善慧菩薩，成就般若慧鑑不動，可謂善矣。此頌為顯欲令其心轉復增進，得不退轉無生法忍，文中離垢解脫無體性故。十頌分四：初二見佛、次三見法、次三觀成利益、後二推見有依。今初，前偈讚所見，上半標讚、下半釋成。智離所知、心脫煩惱，兼二利故。二障難除、眾生難度，自強不息，為希有勇健。後偈中，能見謂我如實見，如大菩薩見。次三見法中，約眾生說。初偈正顯盡即有為，諸行無常速起滅故。有為之性湛若虛空，便是無為，體常遍故。次二偈拂迹入玄，上半拂前無為，謂既如虛空，何有無為之相？次四句拂前有為，謂既約自性論無盡，則不壞於盡，故曰難思。盡即無盡，故無眾生也。後二句觀成利益，見法身也。次三觀成中，初偈顯法空，由下半了能所見緣成無性故，上半能所之見自亡。次二句顯我空，能所之法尚空，誰為能見之者？後二句顯實，但除上病、不除真法，二空之體及所顯圓成即真佛也。三一偈雙結知佛法益，文顯可知。四有二偈，推見有依者，謂佛說一道清淨故能遣有，進慧演無量門復能遣無，想滅理現方知如來乃住無有無之際也。又《智論》云「法性為實，證實為際。凡夫有實，未能證也。」

Sixth is Bodhisattva Bhadramati (Good Wisdom) of the southeast: because he has perfected prajñā and his discernment of wisdom is immovable, he may well be called 'Good'. The verses intend to show that he wishes to cause their minds to advance further and attain the unretrogressing acquiescence in the unarisen dharmas, since in the text the defilement-free liberation has no intrinsic nature. The ten verses are divided into four: the first two are seeing the Buddha, the next three are seeing phenomena, the next three are the benefits of perfecting contemplation, and the final two attribute the seeing to its source. Now, as for the first [section]: the preceding verse praises what is seen; the first half states the praise and the second half explains and establishes it. Because wisdom is free from the known and the mind is released from afflictions, both kinds of benefit are combined. The two obstacles are difficult to eliminate and sentient beings are difficult to cross over; striving unceasingly by himself, he is of rare boldness. In the latter verse, 'capable of seeing' means that I see in accordance with reality, just as the great bodhisattvas see. In the next three verses on seeing phenomena, it is explained with reference to sentient beings. The first verse directly shows that exhaustion is the conditioned, because all conditioned things are impermanent, swiftly arising and ceasing. The nature of the conditioned is serene like empty space, which is itself the unconditioned, because its essence is eternal and pervasive. The next two verses sweep away traces to enter into the profound: the first half sweeps away the preceding unconditioned, meaning that since it is like empty space, how could there be a mark of the unconditioned? The next four lines sweep away the preceding conditioned, meaning that since non-exhaustion is treated with respect to intrinsic nature, it does not destroy exhaustion; hence it is said to be inconceivable. Since exhaustion is itself non-exhaustion, sentient beings do not exist. The final two lines are the benefits of completing the contemplation: seeing the dharmakāya. In the next three verses on completing the contemplation: the first verse shows the emptiness of phenomena; because the second half comprehends that the conditioned origination of the capable-of-seeing and the object-seen is devoid of intrinsic nature, the views of subject and object of seeing in the first half naturally perish. The next two lines show the emptiness of self: if the phenomena of subject and object are already empty, who is the one capable of seeing? The final two lines show reality: they only remove the aforesaid maladies and do not remove the true Dharma; the essence of the two emptinesses and the perfectly accomplished nature that they reveal is the true Buddha. The third [section], a single verse, concludes both by stating the benefit of knowing the Buddha and Dharma; the text is clear and can be understood. The fourth [section] has two verses that attribute the seeing to its source, meaning that because the Buddha speaks of the one path of purity, he is able to dispatch existence, while Bodhisattva Vīryamati expounds immeasurable gates and is furthermore able to dispatch non-existence; when ideation is extinguished and the noumenon appears, one only then knows that the Tathāgata abides at the limit of neither existence nor non-existence. Furthermore, the Mahāprajñāpāramitopadeśa says: 'The dharmatā is reality; realizing reality is the limit. Worldlings possess reality, but have not yet been able to realize it.'