大方廣佛華嚴經疏 17.30

17.30

第九下方無上慧，名如初頌。又從法王教生，當紹佛位，故名無上。頌意為顯欲令增進心無障礙，文云無著無念不住法故。十頌分三：初一釋己名義、次八顯佛勝德、後一推功結益。次八中分二：前六內證德、後二外化德。前中亦二：前偈正明證入、後五照境顯理。今初，即菩提涅槃，以無所得得菩提故。處即涅槃，本覺自然，故非造作。悟亦冥符，則智無分別，三細已盡、六麁居然。又不可以識識故無麁者，不可以智知故無細者。又有能所證名之為麁，無能所證目之為細。皆言語道斷，故並無之，菩提涅槃絕心行故。後五中，初偈正明照境。境即俗境，有能所故。即俗而真，故云無數。心同無為，故云遠離。是佛真法，雙結能所。後四遣相顯理，皆躡迹遣滯。初偈雙非顯中，照理滅障，菩提涅槃離有無故。次二偈釋前雙非，一偈半釋非照義，初句是總；次句能照無著故云無念，亦不染此無念；次句所照無著，以無處所為所住故；次句不壞能所；次二句雙遣性相；次二句釋非無照，稱理照故。後偈拂前無二之迹。言無二者，但言無有二，非謂有無二，若存無二之見則還成二。以無二必對二，故遣之又遣之以至於無遣，故云三界一切空。空謂第一義空，諸佛同見。後二外化德中，前偈正顯令住無住之覺、後偈釋成。身即非身，故無可悟。悟身見起，此見如身，身見兩亡，真法身也。觀身實相，觀佛亦然，故就佛結。推功可知。

Ninth is Anuttaramati (Unsurpassed Wisdom) of the nadir: his name is as in the first verse. Furthermore, born from the teaching of the Dharma King, he is destined to succeed to the Buddha's station, hence he is named 'Unsurpassed'. The verses intend to show that he wishes to cause them to advance so that their minds are unobstructed, because the text states that they are devoid of attachment, devoid of thought, and do not abide in dharmas. The ten verses are divided into three: the first one explains the meaning of his own name; the next eight reveal the Buddha's supreme virtues; the final one attributes the efficacy and concludes the benefit. Within the next eight, they are divided into two: the first six are the virtues of internal realization, and the latter two are the virtues of external conversion. Within the former there are also two: the first verse directly explains realization and entry; the latter five illuminate the realm and reveal the noumenon. Now, the first: this is bodhi and nirvāṇa, because through having nothing to attain, one attains bodhi. The station is itself nirvāṇa; original awakening is natural, so it is not constructed. Awakening also secretly tallies, so wisdom is free from conceptual discrimination; the three subtle marks have been exhausted, and the six coarse marks are naturally [absent]. Furthermore, because it cannot be cognized by consciousness, there are no coarse ones; because it cannot be known by wisdom, there are no subtle ones. Moreover, having subject and object of realization is termed 'coarse', while being without subject and object of realization is designated 'subtle'. Since the path of language is cut off, both are absent, for bodhi and nirvāṇa cut off mental activity. In the latter five: the first verse directly explains illuminating the realm. The realm is the conventional realm, because it has subject and object. Being identical with the conventional yet true, it is therefore said to be 'innumerable'. The mind being identical with the unconditioned, it is therefore said to be 'far removed'. This being the true Dharma of the Buddha, it concludes both subject and object. The latter four dispatch marks and reveal the noumenon, all following the traces to dispatch attachments. The first verse negates both to reveal the middle: illuminating the noumenon extinguishes obstacles, because bodhi and nirvāṇa are free from existence and non-existence. The next two verses explain the preceding dual negation: one and a half verses explain the meaning of 'non-illumination': the first line is the general statement; the next line means that the capable-of-illuminating is devoid of attachment, hence it says 'without thought', nor is it tainted by this thoughtlessness; the next line means that what is illuminated is devoid of attachment, taking no location as the place where it abides; the next line does not destroy subject and object; the next two lines dispatch both nature and mark; the next two lines explain that it is 'not non-illuminating', because it illuminates in accordance with the noumenon. The latter verse sweeps away the traces of the preceding 'non-duality'. Saying 'non-duality' only means there are not two; it does not mean there is an existence of 'non-duality'. If one retains a view of non-duality, it turns back into duality. Because non-duality must be opposed to duality, one dispatches it and dispatches it again until reaching non-dispatching; hence it says 'the three realms are entirely empty'. 'Emptiness' refers to the emptiness of ultimate truth, which all Buddhas equally see. In the latter two on the virtues of external conversion: the former verse directly shows causing them to abide in the awakening of non-abiding; the latter verse explains and establishes it. The body is itself non-body, hence there is nothing to awaken to. If awakening to the body gives rise to a view, this view is like the body; when body and view both perish, it is the true dharmakāya. Contemplating the true mark of the body, contemplating the Buddha is also thus; therefore it concludes with respect to the Buddha. Attributing the efficacy can be understood.