大方廣佛華嚴經疏 25.42

25.42

第四北方菩薩。以大悲力運智慧光，朗彼重昏無所不至，名光明幢。又以智慧令諸善根無所不至，故此頌中多顯如來即體化用周普之德。十頌分三：初一化用廣，亦明化處；次七化用深，亦明化依；後二雙結釋化依中分四：初四雙明能所依、次一拂其能化心、次一拂其所依體、後一雙融自在亦拂能依。今初，初偈總明一多無礙。依一總心變多王所，於一實佛應化多端，故無礙也。次一相二無礙。無相現相、無二現二，體絕能所，故云無二。相依身有，是即二也。然相二相對應成四句，略舉其一，無二現二即於一現多，乃至百千亦名二故。次偈顯依性起。起不異性，故如幻無盡。後偈從法身流，舉三世佛以顯道同。二拂能化心中，謂如摩尼珠，無私成事故。三一偈拂所依，謂上無二無相法性法身即是法界，法界本自無差，亦無定有為化依止，由無依無別故、為依為別故。下文云「虛空雖無所依，能令三千世界而得安住，如空無色而能顯現一切諸色。」四一偈雙融自在。言非非化者，此有二義：一假非化以遣化，非謂是非化，則上半約體絕待、下半依體起用，二不礙化故。然真化無二融為一身，不壞體用，名依真起。依真起者則報亦依真，非謂三身獨一是化。且依真起化，略有二門：一開義、二融合。初中，真應各有二義。真中，一不變義，謂雖化而常湛然，初句顯之。二隨緣義，謂不守自性，無不現故，故云亦復非非化。二約化中，一無體即空義，謂攬緣無性，故云於無化法中。二從緣幻有義，故云示有變化形。二融合中亦二義：一真化別合、二真化融通。初中，由真中隨緣即不變故，是故亦真亦非真，非真非不真，名真法身。化中，體空即幻有故，是故亦化亦非化，非化非不化，名為佛化身。二融通者，謂由真不變，顯化體空，此真不無、化不有，以為法身。而不無化用，以有化中空義故。又由真隨緣顯化幻有，此是化不無、真不有，以為化身。而不無真理，以有真中隨緣義故。又由隨緣幻有，不異不變，體空故。是故現化紛然未嘗不寂，真性湛然未曾不化。真化鎔融為一無礙清淨法界，宜審思之。第三二偈雙結釋中，前偈結歸於體，謂智冥真境，等法界故深無底，等虛空故廣無涯，皆絕言道，為不可量。後偈舉因釋成。所以法界無礙者，智行遍故。

Fourth is the bodhisattva of the northern direction: using the power of great compassion to wield the light of wisdom, illuminating that heavy darkness so that it reaches everywhere, he is named Light Banner (Guangmingzhuang). Moreover, using wisdom to cause all roots of goodness to reach everywhere, these verses mostly reveal the Tathāgata's virtue of his transformative function being omnipresent right within the essence. The ten verses are divided into three parts: the first one is the vastness of the transformative function, also clarifying the locus of transformation; the next seven are the depth of the transformative function, also clarifying the basis of transformation; the last two both conclude and explain. Within the explanation of the basis of transformation, there are four parts: the first four explain both the based and the basis; the next one brushes away his transforming mind; the next one brushes away the essence upon which it is based; and the final one harmonizes both in unobstructed ease, also brushing away that which is based. Now for the first: the first verse comprehensively explains the non-obstruction of the one and the many—based on one overall mind, many kingly minds and mental factors are transformed, and from one real Buddha, transformative responses manifest in multiple ways; therefore, there is non-obstruction. The next verse concerns the non-obstruction of mark and duality: manifesting marks without marks, manifesting duality without duality; the essence transcends subject and object, hence it says 'without duality'; marks exist in dependence on the body, which is indeed 'duality'. Now mark and duality, when set against each other, should form four propositions; mentioning one in brief, 'manifesting duality without duality' means manifesting many in the one, and up to hundreds of thousands is also called 'duality'. The next verse reveals arising based on nature: the arising is not different from the nature, so it is like an illusion, inexhaustible. The final verse concerns flowing forth from the dharmakāya, bringing up the buddhas of the three times to show that their Way is the same. In the second part, brushing away the transforming mind, this means it is like a mani jewel, accomplishing deeds without partiality. In the third part, a single verse brushes away the basis: this means that the aforementioned non-dual, markless dharma-nature and dharmakāya are themselves the dharmadhātu; the dharmadhātu is originally without distinctions, nor does it definitely exist as a basis for transformation; because it is without basis and without distinction, it serves as basis and distinction. As the text below says: 'Although empty space has no basis, it enables the three-thousandfold world to abide peacefully; just as space has no form yet can manifest all forms.' In the fourth part, a single verse harmonizes both in unobstructed ease. As for saying 'it is not non-transformation', this has two meanings: first, provisionally using 'non-transformation' to dispel 'transformation', not meaning that it is definitively non-transformation; then the first half pertains to the essence transcending duality, while the second half pertains to activating function based on essence; second, because it does not obstruct transformation. Yet the true and the transformation are non-dual, fusing into one body without destroying essence and function; this is called 'arising based on the true'. 'Arising based on the true' means that the reward body is also based on the true; it does not mean that among the three bodies, only one is transformation. Moreover, arising transformation based on the true has, in brief, two approaches: first, the opening of meanings; second, their harmonious fusion. In the first, both the true and the responsive each have two meanings. Within the true: first is the meaning of non-changing, which means that although it transforms, it is ever placid, as revealed by the first line; second is the meaning of according with conditions, which means not preserving its own nature, so there is nothing it does not manifest, hence it says 'and is also not non-transformation'. In the second, regarding transformation: first is the meaning of lacking essence and thus being empty, which means gathering conditions without having an intrinsic nature, hence it says 'within dharmas devoid of transformation'; second is the meaning of illusory existence from conditions, hence it says 'manifesting the bodily form of transformations'. In the second approach, harmonious fusion, there are also two meanings: first, the separate fusion of the true and transformation; second, the thorough interpenetration of the true and transformation. In the first: because according with conditions in the true is identical to non-changing, it is therefore both true and not true, neither true nor not-true, named the true dharmakāya; in transformation, emptiness of essence is identical to illusory existence, and therefore it is both transformation and not transformation, neither transformation nor not-transformation, named the Buddha's nirmāṇakāya. In the second, thorough interpenetration: because the true does not change, it reveals that the essence of transformation is empty; this true is not non-existent and transformation is not existent, which constitutes the dharmakāya; yet it is not devoid of transformative function, because the meaning of emptiness within transformation is present. Furthermore, because the true accords with conditions, it reveals that transformation is illusory existence; this is transformation not being non-existent and the true not being existent, which constitutes the nirmāṇakāya; yet it is not devoid of true principle, because the meaning of according with conditions within the true is present. Furthermore, illusory existence according with conditions is not different from non-changing emptiness of essence; therefore, manifested transformations are multifarious yet have never ceased to be quiescent; the true nature is placid yet has never ceased to transform. True and transformation melt and fuse into one unobstructed, pure dharmadhātu; one should reflect upon this carefully. In the third part, two verses concluding and explaining together: the former verse concludes by returning to the essence, meaning that wisdom unites with the true realm, equalling the dharmadhātu and thus being bottomlessly deep, equalling empty space and thus being boundlessly vast, both transcending the path of words, being immeasurable; the latter verse adduces the cause to explain and establish it: the reason why the dharmadhātu is unobstructed is that wisdom and practice are all-pervasive.