大方廣佛華嚴經疏 13.26

13.26

Second, regarding the light shining again upon the ten Buddha-lands in each of the ten directions: these are the ten lands adjacent to the Sahā world. The ten verses generally reveal the cause and fruit of bodhi, divided into three: the first verse is the cause of bodhi, the next five are the fruit and function of bodhi, and the final four cause beings to aspire to emulate it. First, the first verse: the first half is what is done: ignorance creates karma, and craving can moisten karma, so that saṃsāra is endless, like a thorn in the mud where one does not perceive its injury, or like a thorn in a wound which poisons it. The second half is the agent: arising from delusion there is craving, and the bodhisattva's compassion arises; without great bodhi none can uproot it, for without this compassion and wisdom it is not the Buddha Dharma. In the next five verses on the fruit and function of bodhi: in the first verse, compassion and wisdom are both fulfilled; with wisdom one sees all dharmas, and with compassion one transmits and bestows them. Seeing universally encompasses both nature and marks, and therefore leaves behind the two extremes. This means: because of the real, there is no existence; because of the conventional, there is no non-existence. Because of the real there is no existence, though non-existent it exists; because of the conventional there is no non-existence, though existing it is non-existent. Though existing it is non-existent, one is not burdened by existence; though non-existent it exists, one is not stagnant in non-existence. Not being stagnant in non-existence, annihilationist views cease; not dwelling in existence, the ice of eternalist attachment melts. How could both or neither arise? All extremes are completely quiescent; hence it says "all are left behind." The next one praises past causal practices; the next one subdues māras through the power of loving-kindness; the next one brings about function through wisdom and eradication; the last one sounds the Dharma drum to awaken capacities. The textual marks are all evident. Regarding the final four causing beings to aspire to emulate it: these are indeed the Buddha-causes; being able to practice thus, one attains the path of the Buddhas. The four verses show four kinds of practice: First, roaming through lands without attachment: not destroying their marks, one can roam universally; understanding that the nature of lands is empty, one is without attachment to existence. Second, recollecting the Buddha and generating joy: in the first half, what is recollected is the dharmakāya, which, being manifest, is eternal like space, and, with the burdens of liberation eliminated, is pure like space; in the second half, the recollecting agent recalls and clearly remembers, so joy arises and vows are fulfilled. Third, forgetting suffering to rescue beings; fourth, protecting the Dharma while making light of one's body. The texts are both understandable.