大方廣佛華嚴經疏 25.11

25.11

今初，明不二現行，經也，即觀察如來一向無障礙轉功德。此是無著立名，他皆倣此。無性二釋：一云謂佛一向無障礙智，於一切事品類差別無著無疑故，非如聲聞等有處有障、有處無障二種。此約離所知障智德滿故，非如聲聞有處有障者，謂於極遠時方無邊差別諸佛法中有無智轉。第二釋云：或二處現行。此中無有如是所說二種現行，此釋二處亦前有障無障，但前釋約表為一智轉，此釋約遮故無彼二，正同下經二行永絕。世親同於後釋。親光云「凡夫二乘現行二障，世尊無故。凡夫現行生死起諸雜染，二乘現行涅槃棄利樂事，世尊無彼現行二事，故名不二現行。」無性生起云「云何而得此最勝覺？故次說此諸聲聞等，於所知境有二現行，所謂正智、不染無知。佛無此故。」文中分二：初廣顯利樂，明離所知故，不同二乘。二「住於」下結成所住，彰離煩惱不同凡夫。前中三：初明應廣順機令喜；二「普遍」下明其遍應，定慧莊嚴生物善根；三「示現」下彰應用深，雖超語言而無遺曲濟。二結成所住者，初句明智住法身，能住所住二俱廣大。下句心無煩惱，善根清淨，色相超倫，具上二義名清淨覺。他皆倣此。

Now, the first: illuminating non-dual active manifestation is the sūtra, which is the virtue of observing the Tathāgata's exclusively unobstructed turning. This name was established by Asaṅga; others all follow this model. Asvabhāva gives two explanations: The first says it means the Buddha's exclusively unobstructed wisdom is free from attachment and doubt regarding the differentiations among all categories of things; it is not like the śrāvakas and others who have the two kinds: obstructed in some places and unobstructed in other places. This is in terms of the perfection of the virtue of wisdom being free from the cognitive obscurations; "not like the śrāvakas who are obstructed in some places" means that with respect to the boundless differentiations of the Buddhadharmas in extremely distant times and places, there is the operation of non-knowledge. The second explanation says: Or active manifestation in two places. Here, there are no such two kinds of active manifestations as spoken of; this explanation of the two places is also the previous obstructed and unobstructed, but the previous explanation takes the affirmative view as the operation of a single wisdom, while this explanation takes the negative view so that those two do not exist, directly identical to the text below where the two courses are forever cut off. Vasubandhu agrees with the latter explanation. Śīlaprabha says: "Ordinary beings and [followers of] the two vehicles actively manifest the two obscurations, whereas the Bhagavat does not have them. Ordinary beings actively manifest saṃsāra, giving rise to all defilements; the two vehicles actively manifest nirvāṇa, abandoning matters of benefit and joy. The Bhagavat does not have those two active manifestations, hence it is called non-dual active manifestation." Asvabhāva introduces it by saying: "How is this most supreme awakening attained? Therefore next it speaks of this: śrāvakas and others have two active manifestations regarding the known sphere, namely correct wisdom and non-defiled ignorance. The Buddha is free from these." The text divides into two: first, extensively revealing benefit and joy, illuminating freedom from what is known, thus differing from the two vehicles; second, from "dwelling in" downward concludes regarding what is dwelt in, showing freedom from afflictions, thus differing from ordinary beings. In the former there are three: first, illuminating responding extensively and according with capacities to bring joy; second, from "universally" downward illuminates his universal response, samādhi and prajñā adorning to generate the roots of goodness in beings; third, from "manifesting" downward shows that the function of the response is profound, and though transcending language, leaves no subtlety unassisted. Second, concluding regarding what is dwelt in: the first phrase illuminates wisdom dwelling in the dharmakāya, the dwelling subject and the dwelt-in object both being vast. The phrase below means the mind is free from afflictions, roots of goodness are pure, and the physical marks surpass comparison; possessing the above two meanings, it is called pure awakening. Others all follow this model.