大方廣佛華嚴經疏 25.26

25.26

第十六「成就一切」下明得佛無二住勝彼岸，即觀察如來平等法身波羅蜜多成滿功德。為遮所化，於大師所疑一切智非一切智，故次明之，由滿諸度是一切智。言無二者，即平等也。平等有二：一法身平等，於法身中滿諸度故。二果位諸度無增減故，名為平等。親光則以住於法身即是彼岸，不說諸度，故云法身無差別相名為無二。緣彼勝定常住其中，故名為住。即無二住，名勝彼岸。佛已窮到，故名為得。文中，初滿諸度，故云熾盛。次「無邊」下以度滿故、莊嚴故、身故。《法華》云「微妙淨法身，具相三十二。以八十種好，用莊嚴法身。」以十身圓融不相離故。言一切世間者，不隔凡聖，靡不現覩，雙覩受用變化之身。「永離」已下，無二礙故和合識破，相續心滅故。「於一切」下顯現法身，智純淨故。「於功德」下諸度滿故。

Sixteenth: from "accomplishing all" onward clarifies attaining the Buddha's supreme pāramitā of non-dual abiding; that is, it is the contemplation of the Tathāgata's virtue of perfecting and fulfilling the pāramitās of the equal dharmakāya. To dispel the doubts of those to be converted regarding the Great Master—doubting whether sarvajñā is truly sarvajñā or not—it is clarified next, because fulfilling all pāramitās is sarvajñā. The term "non-dual" means equality. Equality has two aspects: first, the equality of the dharmakāya, because within the dharmakāya all pāramitās are fulfilled; second, because on the stage of fruition the pāramitās neither increase nor decrease, it is called equality. Śīlabhadra, however, takes abiding in the dharmakāya as itself being the other shore (pāramitā) and does not speak of the pāramitās; thus he says that the undifferentiated mark of the dharmakāya is called non-dual. Because [the Buddha] takes that supreme samādhi as an object and constantly abides within it, it is called abiding. This non-dual abiding is called the supreme pāramitā. The Buddha has already reached its ultimate end, hence it is called attaining. In the text, first, all pāramitās are fulfilled, hence it says "blazing." Next, from "boundless" onward is because the pāramitās are fulfilled, because [the body] is adorned, and because [it is] the body. The Lotus Sūtra says: "The wondrous, pure dharmakāya / Is endowed with the thirty-two marks, / And with the eighty secondary characteristics / Adorns the dharmakāya." This is because the ten bodies are perfectly interpenetrating and not separate from one another. Saying "all worlds" means not excluding ordinary persons or sages—there are none who do not behold it—simultaneously beholding the bodies of enjoyment and transformation. From "forever free" onward: because the two obstructions do not exist, the composite consciousness is shattered, and the continuous mind is extinguished. From "in all" onward manifests the dharmakāya, because wisdom is purely immaculate. From "in merit" onward is because all pāramitās are fulfilled.