大方廣佛華嚴經疏 13.30

13.30

The sixth layer shines upon a hundred thousand worlds, which is the second section answering the question on the Buddha's majestic virtue, because majestic virtue is treated in terms of the body. The first five verses treat the dharmakāya, and the latter five treat the wisdom-body (jñānakāya). Within the former, there are two parts: First, one verse sorting out delusion, meaning that in majestic virtue he is sovereign and flourishing; in physical marks, he is dignified and auspicious; in lineage, he is renowned and noble. Although he is the Bhagavān, seeing him as coming from outside and grasping marks runs contrary to the supreme; therefore it is an inverted view, like an eye that is diseased: seeing illusory flowers in the outer sky, clinging to the inner as outer, and declaring emptiness to be existent. The latter four reveal awakening and manifest the supreme Dharma. The first verse clarifies that because the Tathāgata's physical marks are boundless, they transcend ordinary sentiments and cannot be fathomed. 'Boundless' has two aspects: first, profundity: each and every mark conforms to reality and is boundless; second, breadth: being endowed with marks as numerous as the dust motes of ten Padmagarbha worlds. The next verse explains the above two meanings: the first half explains the profound mark, which is marklessness; the second half explains breadth, which is the mark of marklessness. Breadth again has two aspects: first, accomplished through limitless causes; second, manifesting universally in response to capacities, meaning that form has no fixed form, like a diamond adapting to vermilion and purple; shapes have no fixed shape, like light and shadow yielding to long and short; marks have no fixed marks, like a clear mirror confronting beauty and ugliness; therefore all see according to their inclinations. The third, a single verse, clarifies that what is realized transcends sentiment, thereby completing the previous meaning. The first half directly reveals it, meaning that if one wishes to say it exists, its essence and marks are quiescent and extinguished; if one wishes to say it does not exist, its bodily forms are boundless. Therefore words cease and the wondrous is manifested. Only wisdom can tally with it; hence mental deliberation cannot measure it. Noumenon is complete while words are partial; hence verbal expressions cannot reach it. The second half explains it again, meaning that responding to conditions is not non-combination, while abiding in essence is not combination. Furthermore, cultivation accomplished through dependent origination is not non-combination, while tallying with the true and exhausting marks is not combination. Furthermore, conditions are non-conditions, hence not combination; non-conditions are conditions, hence not non-combination. Because combined marks are departed from, there are no marks; because non-combination is also departed from, the essence is quiescent and extinguished. The fourth, a single verse, clarifies that the realizer transcends all, concluding by returning to the Buddha's body. Previously, the quiescence of essence dispelled existence; the completeness of physical marks dispelled non-existence; neither combination nor non-combination dispelled both existence and non-existence; yet to say further that the Buddha is neither existent nor non-existent still becomes conceptual proliferation (prapañca). The Mūlamadhyamakakārikā states: 'Conceptual proliferation destroys the eye of wisdom; these all do not see the Buddha.' Therefore it is next dispelled. It means that because deluded afflictions do not arise, he is not an accumulation of aggregates; giving rise to thoughts would generate them, which would immediately become conceptual proliferation. One who has decisive seeing does not follow objective marks; this is called the power of sovereignty. Existence and non-existence cannot encumber his spirit; hence he is fearless. Not being the domain of speech, it is the path where words are severed. Among the latter five on the wisdom-body: the first is the wisdom knowing liberation, meaning that the outer body is not bound by karma and the inner mind has no grasping, which constitutes liberation for all. Constantly tallying with equal reality, it is called 'right mindfulness'. Furthermore, internally liberated from the two hindrances and externally functioning without restraint, this clarifies abiding in oneself. The four below are the sovereignty of great function, progressively explaining one another. The first benefits living beings with the wisdom of quiescent illumination. 'Pure mind' is quiescence. 'Radiance' is illumination. Being pure, there is no attachment; being radiant, wisdom is pervasive; hence he can vastly perform buddha-works. The next verse asks: How does he benefit living beings? It refers to sovereignty in the wisdom of transformation: the first half shows the non-obstruction of the one and the many; the second half shows universal manifestation according to vessels [of beings]. The next verse clarifies where the one and the many come from, responding to beings through the wisdom of non-arising, meaning that one body and many bodies arise merely from the discriminating minds of living beings, and thus have no accumulation and no origin. It is like setting out a thousand vessels side by side within a few paces: the thousand moons are not the same; yet on a single stretch of clear river over ten thousand li, a single moon shines solitary. When sentiments are partitioned, the dharmakāya becomes differentiated; when the mind penetrates, the profound principle must be uniform. How could talking of self and other have anything to do with the Buddha? The final verse further brushes away previous traces, meaning that even the aforementioned vessels of discrimination do not exist at all; how could the body of deluded seeing ever be grasped? This Dharma is known by the Buddha; one should see the Buddha according to this principle. These latter two lines also universally conclude the above.