大方廣佛華嚴經疏 21.18

21.18

第八照理觀佛而起正修，故名行林。十頌觀佛體相普周德，於中分二：前七約喻顯修、後三見實成益。前中復二：初二地種無性普周喻，喻佛無生遍應德；後五業相無依成事喻，喻佛難思現用德，於中二，三偈喻、二偈合。前中，初一明業果互依。次偈明相依無性，業不離生故業性空，因業有生故生無來處。後偈雙結難思，顯成真觀。若逆推其本，業復有因卒至無住，無住無本故無所見，無見之見方了業空。二頌合中，初偈難思普應，合上業果互依。次二句以互不相是，合互依無性。身若是佛，轉輪王等即是如來；佛若是身，正覺之心應同色相。後二句結示真體唯如唯智，合第三偈難思達本。二有三偈明見實中，初頌見佛即了法，以見佛稱性，不疑同體故。次偈見法即見佛，了法即性淨，知佛不住性相故。後偈明了正修行，照了無相心寂分別，寂照雙流故名正念。則從佛法生，是法王子故。又上三偈，初知離名為法、次知法名為佛、後知無名為僧，窮見三寶之實體也。

Eighth, because one contemplates the Buddha by illuminating noumenon and thereby gives rise to correct cultivation, it is named "Forest of Practice (Caryāvana)." The ten verses contemplate the virtue of the Buddha's essence and marks being universally pervasive. It is divided into two parts: the first seven reveal cultivation by means of analogies; the latter three concern the benefit of seeing reality. The former also has two parts: the first two are the analogy of the earth-element lacking self-nature yet universally pervading, illustrating the Buddha's virtue of being unborn and universally responding; the latter five are the analogy of karmic marks accomplishing events without any support, illustrating the Buddha's virtue of unfathomable manifestation and function. In this there are two: three verses of analogy and two verses of application. In the former, the first clarifies that karma and fruit are mutually reliant. The next verse clarifies that mutual reliance lacks self-nature: because karma is not apart from birth, the nature of karma is empty; because there is birth due to karma, birth has no place of coming. The final verse jointly concludes that it is unfathomable, revealing the completion of true contemplation. If one traces back its root in reverse, karma again has a cause, which ultimately reaches the non-abiding; because non-abiding has no root, there is nothing seen; only the seeing of non-seeing truly understands the emptiness of karma. In the two verses of application, the first verse's unfathomable universal response applies to the mutual reliance of karma and fruit above. The next two lines, by means of mutual non-identity, apply to the lack of self-nature in mutual reliance: If the body were the Buddha, a cakravartin and the like would be the Tathāgata; if the Buddha were the body, the mind of sambodhi should be identical with material form. The latter two lines conclude by showing that the true essence is solely suchness and solely wisdom, applying to the third verse's unfathomability and reaching the root. In the second part, which has three verses clarifying seeing reality: in the first verse, seeing the Buddha is precisely understanding the Dharma, because seeing the Buddha accords with the nature and does not doubt that they share the same essence. In the next verse, seeing the Dharma is precisely seeing the Buddha, because understanding the Dharma is precisely purity of nature, knowing that the Buddha does not abide in nature or marks. In the final verse, understanding leads to correct cultivation: illuminating the absence of marks, the mind quiets conceptual discrimination; tranquility and illumination flowing simultaneously is therefore called right mindfulness. Then one is born from the Buddha-dharma and is a child of the Dharma. Furthermore, of the above three verses, the first knows that detachment is named the Dharma; the next knows that the Dharma is named the Buddha; the last knows that non-existence is named the Saṅgha—completely seeing the real essence of the Triratna.