大方廣佛華嚴經疏 13.28

13.28

The fourth layer of light shines upon a thousand worlds; within the verses, the essence of bodhi is revealed. The ten verses are divided into three parts: the first verse shows the essence of bodhi as being dually endowed with compassion and wisdom; the next four show the threefold virtues internally perfected; the final five show the compassionate function identical with the essence. As for the first: the first half shows wisdom is profound, and the second half shows compassionate deliverance. Among the next four verses: The first praises bodhi as eternally severed [from mundane marks]. The second reveals the virtue of the self, meaning that views of the twofold self must depend upon the body; now, examining the body, if the self is identical with the aggregates, then the self would undergo arising and ceasing; if the self is different from the aggregates, by what mark could it be known? Thus, it is merely a deluded sentiment and has never existed even for an instant. Since there is no self, what could be 'mine'? When self and mine are empty, whence could the body exist? The body of no-body reveals the virtue of the dharmakāya. The second verse reveals the virtues of liberation and prajñā. Chapter Twenty-five of the Nirvāṇa [Sūtra] states: 'Because the mind of greed, anger, and delusion is eternally severed and extinguished, the mind is well liberated. Because one knows all phenomena without obstruction, wisdom is well liberated.' The Nirvāṇa [Sūtra] outlines approximately one hundred and eight phrases to reveal their depth and breadth. What is termed 'knowledge and conduct' is precisely the virtue of prajñā. If interpreted as 'consummate in knowledge and conduct' (vidyā-caraṇa-saṃpanna), it refers to the virtues of dhyāna and wisdom. Chapter Thirty-eight of the Yogācāra[-bhūmi] states: 'Knowledge refers to the three knowledges; conduct refers to the two categories of śamatha and vipaśyanā.' Chapter Sixteen of the Nirvāṇa [Sūtra] also states: 'Knowledge refers to the three knowledges: first, the knowledge of bodhisattvas; second, the knowledge of buddhas; third, the knowledge of avidyā. The knowledge of bodhisattvas is the prajñāpāramitā. The knowledge of buddhas is the buddha-eye. The knowledge of avidyā is ultimate emptiness.' Yet these are merely differences in the cause and fruition, noumenon and wisdom, of prajñā. 'Consummate' (foot) has two meanings: first, the meaning of feet/path, referring to the cause; second, the meaning of complete perfection, referring to the fruit. In this text, it is omitted. From 'innumerable' downwards, it reveals freedom from faults: because it is unconditioned, 'innumerable' means it transcends lower stages. Being unequaled, how could hetuvidyā seek out its faults? Hetuvidyā establishes logical proofs based on worldly discriminations of definitive existence and definitive non-existence; hence it is called 'worldly'. Now, the essence is severed from existence and non-existence, so that [logic] cannot find fault with it. Just as when it is said that the buddha-voice is not definitively existent, it is not the same as non-Buddhists establishing permanence; and being produced from the dharmatā and free from contrived action, it is not the same as bodhisattvas establishing impermanence. The three categories [of aggregates, dhātus, and āyatanas] are all like this; how could one judge the virtues of the Buddha as belonging to impermanence? 'Various causal inferences' refers to the various reasons, various valid cognitions, and the three kinds of inference—for oneself, for others, and in common. Although an inference has three members, among the five parts the reason (hetu) is the master of the inference; hence it is called 'causal inference'. The third, a single verse, praises the Buddha's virtue of transcending the three categories. 'Aggregate' (skandha) means accumulation, referring to the fruition-marks of conditioned birth-and-death. 'Realm' (dhātu) means lineage/source, referring to the causal marks of attachment to birth-and-death. 'Ayatana' (sense base) means the gate of arising, referring to the inner and outer objective marks of the consciousnesses; yet they do not depart from form and mind. The Abhidharmakośa-bhāṣya states: 'Because of three kinds of delusion, faculties, and predilections, the three of aggregates, sense bases, and realms were taught.' The aggregates and so forth are of two kinds: first, contaminated, which are worldly numerical phenomena, through which the Buddha is not constituted; second, uncontaminated, in which case the Buddha is not non-existent, because through extinguishing impermanent form and so on, eternal form and so on are attained, and because the wondrous form of the Tathāgata is eternally tranquil. The fourth praises the Buddha's virtue of transcending faculties and objects. When object and wisdom are both quiescent, they tally with that emptiness of nature; when faculties and dusts are both obliterated, inner and outer are liberated, and they also eternally illuminate inner and outer, free from ignorance. When even emptiness does not remain, whence could delusion arise? Moreover, of the four verses above: the first is eternal because it is the dharmakāya; the second is blissful because it is free from faults; the third is termed 'self' because numbers cannot constitute it and thus it has sovereignty; the fourth is pure because it is liberation. Among the final five on the compassionate function identical with the essence: The first verse shows the virtue of being unmoving while universally responding; the first half is unmoving, and the second half is universally responding. With the twofold self eternally obliterated, one accords with nature and remains unmoving; with wisdom pervading the dharmadhātu, what going or coming could there be? The next verse shows the virtue of movement and quiescence being non-dual; three lines enter quiescence, and one line gives rise to function. 'One mark' is an affirmation, the so-called marklessness; 'non-dual' is a negation, indicating that the essence cannot be divided. Furthermore, 'non-dual' is not spoken of as non-existence in opposition to existence. Discerning that there is neither beginning nor end, the mind neither increases nor decreases. As for the transformation of the three wheels, it is called 'immeasurable spiritual power'. The next verse is unblemished and understands the faculties [of beings]. The next verse is impartiality in the mind of deliverance. The final verse: through non-arising manifesting arising, wisdom tallies with non-existence; with a mind of compassion pervading arising, it guides them in accord with their capacities, causing them to return to eternal quiescence.