大方廣佛華嚴經疏 25.21

25.21

第十一「以智慧月」下明於一切法智無疑滯，即觀察如來斷疑功德，以於上十方彼彼之處作斷疑事，故次明之。謂於諸境善決定故，故下經云「智恒明達一切諸法」。文中，初自斷疑，非不自決能斷他疑故。智月普照總明了境，了達無得是了真境，非不證真能了俗故。「恒以智」下明了俗境。一切皆以心為自性，義通二境：攝境為心是世俗勝義，心之自性即是真如、是勝義。勝義如是而住，以無所得而為方便，雙照真俗無住住故。菩薩智光月，法界以為輪，遊於畢竟空，世間靡不現。亦可屬上現受用身。二「隨諸」已下能斷他疑。初明隨機現身。「如來」已下所斷疑境。為說緣起是斷疑法，深入緣起疑見亡故。知緣起無性故知法無相，無相無異故名一相。智體理成，故為其本。後「欲令」下正明斷疑。若離相著，開示菩提，疑方斷故。

Eleventh, from "with the moon of wisdom" onwards explains wisdom being without doubt or impediment regarding all dharmas, which is contemplating the Tathāgata's virtue of severing doubts. Because he carries out the task of severing doubts in those various places across the ten directions mentioned above, it is explained next. This means he has clear certitude regarding all objects; hence the sūtra below says, "wisdom constantly clearly comprehends all dharmas". In the text, he first severs his own doubts, for unless one is self-resolved, one cannot sever the doubts of others. The moon of wisdom universally shining illuminates all objects generally; clearly reaching non-attainment is clearly understanding the realm of ultimate truth, for unless one realizes the ultimate, one cannot clearly understand the conventional. From "constantly with wisdom" onwards clarifies understanding the realm of the conventional. All dharmas taking the mind as their self-nature applies to both realms: gathering objects into the mind is the conventional paramārtha; the mind's self-nature is tathatā, which is paramārtha. Abiding thus in paramārtha, taking non-attainment as skillful means, he illuminates both the ultimate and conventional, abiding in non-abiding. "The bodhisattva's moon of wisdom-light / takes the dharmadhātu as its disc; / roaming in ultimate emptiness, / there is nowhere in the world it does not appear." It can also pertain to the aforementioned manifestation of the enjoyment body. Second, from "according with all" onwards is the ability to sever others' doubts. First, it explains manifesting the body according to their capacities. From "the Tathāgata" onwards is the object regarding which doubts are severed. Expounding pratītyasamutpāda is the method for severing doubts, because by deeply entering pratītyasamutpāda, doubts and views are extinguished. Knowing that pratītyasamutpāda lacks intrinsic nature, one knows that dharmas are signless; being signless and undifferentiated, it is called the single sign. Since the essence of wisdom is established through noumenon, it serves as its root. Afterwards, from "wishing to cause" onwards directly explains severing doubts. Only when one departs from attachment to signs and reveals bodhi are doubts severed.