大方廣佛華嚴經疏 13.31

13.31

The seventh repetition of light illuminates a million worlds in the ten directions. The four sections from here on answer the question concerning dharmatā, for the Buddha takes virtues as dharmatā. These are divided into four: first, universally revealing the virtue of internal and external containment and inclusion; second, the virtue of skillful means and executive ability; third, the virtue of great compassion saving and gathering in [sentient beings]; fourth, the virtue of cause and effect being consummate and all-pervading. Now, the first: in the verses there are two parts: the first five praise the Buddha-Dharma as inconceivable; the last five show the skillful means for entering it. In the first part, there are three sections: the first three explain it directly with respect to the Buddha; the next one discriminates it with respect to capacity; the last one explains it in terms of the Dharma. Now, regarding the first: the very first line indicates the focal object (ālambana) and the purity of all-aspect wisdom (sarvākārajñatā), for unimpeded wisdom turns with mastery within the focal object and the knowable. The next line indicates the purity of the basis (āśraya), for afflictive latencies are forever eradicated without remainder. The third indicates the purity of the mind of all kinds, because all kuśala-mūla have been accumulated. The fourth indicates the possession of great compassion. The fifth indicates freedom from defilement free of sorrow and joy, abiding peacefully in equanimity, hence without attachment. The sixth indicates that evil notions have completely ceased, for he does not rely on fame and gain. The seventh and eighth lines indicate that although his essence is immeasurable, because he is endowed with marks and signs, he is praised. The ninth indicates that the light of wisdom everywhere awakens [beings], and being free from error is called purity, while the light of the body can be understood [similarly]. The tenth indicates that latencies are forever destroyed. The eleventh indicates that because he abides in correct mindfulness, he is free from the extremes of nihilism and permanence, and because he clearly remembers, he is unmoving; this also completes what is observed by the light of wisdom above, hence it concludes: 'the Buddha's wisdom.' Moreover, this single verse is itself the four fearlessnesses (vaiśāradya): light is sambodhi; purity is transcending suffering; cleansing taints, the extinction of outflows, and [fearlessness regarding] obstacles to the path. Unmoving is the meaning of fearlessness, because external objections cannot overturn him. Because he does not fall into the two extremes of victory and defeat, it is the wisdom of fearlessness. In the second section of one verse discriminating with respect to capacity, 'body and mind free from discrimination' contains two meanings: first, with respect to the Buddha, because the three karmas follow the action of wisdom, and so on; second, with respect to capacity, if one knows the above virtues and can have a body and mind without discrimination, one will attain the benefit of having no doubt and no stagnation. Third, there is one verse that reveals it in terms of the Dharma. Although it turns everywhere throughout the dharmadhātu, because it lacks svabhāva and is quiescent, there is nothing that is turned; provisionally proclaimed through words, it is said to be spoken through skillful means. The wisdom capable of turning it is the wisdom of the ten powers. Regarding the last five showing the skillful means of entering: above, in speaking of the Buddha, it did not leave virtue and bodhi; the Dharma spoken above did not leave the sequential order of teaching and meaning to enable entrance. The first verse causes one to be mindful of bodhi; its first line properly resolves nature and mark. The next two lines accord with noumenon and cut off thoughts, for giving rise to discriminative thoughts is itself conceptual proliferation (prapañca). Endowed with these two meanings, it is called being mindful of bodhi; hence the Mahāprajñāpāramitā-sūtra says: 'Awakening to the self-nature of dharmas is free from all discriminations, because it is identical with bodhi.' Moreover, the mind cuts off agitation, and speech puts an end to conceptual proliferation. Furthermore, the ninety-fifth [fascicle] of the Yogācārabhūmi has six kinds of conceptual proliferation, hence they are called 'all [conceptual proliferations]'. The next verse accords with the teaching. Its upper two lines understand dharmas and forget words. The next line states that only upon grasping the purport is it called accord. The next verse enters the Buddha's virtues. The upper two lines preserve both, because the one and the many are distinguished from each other. The next line effaces both, because their marks negate each other. The one exists because of the many; within the many there should be the one. The many exists because of the one; within the one there should be the many. Now, within the many there is no one, so the one has no source; within the one there are no many, so the many have no source; hence both are relinquished. Yet nature and marks blend and interpenetrate; entering the one is precisely entering the many, which is called 'universal entrance'. Now, the one and the many rely on each other and mutually serve as root and branch, encompassing four meanings: first, mutual establishment, wherein the one and the many both stand, for they mutually uphold each other and, being efficacious, both exist—this is the first two lines. Second, mutual harm, wherein their forms negate each other and both are lost, because relying on each other, each lacks self-nature—this is 'both are relinquished'. Third, mutual preservation, wherein this upholds that, and without destroying that it is present here; that upholding this is also like this; hence the text above says: 'Within the one, understand the immeasurable', and so forth. Fourth, mutual effacement, wherein this upholds that, that's mark is exhausted and only this remains; that upholds this, this mark is exhausted and only that remains; hence the text below says: 'Knowing that the one is the many, and the many again are the one.' The various passages each rely on one meaning, so they are not contradictory. Collecting them generally, they constitute ten meanings: 1. solitary independence; 2. simultaneous dual appearance; 3. both marks being extinguished; 4. mastery and non-obstruction; 5. going and coming without moving; 6. mutual upholding without power; 7. mutual ignorance of each other; 8. interpenetration of power and function; 9. non-existence of self-nature; 10. ultimate transcendence of words. The next verse enters the Buddha's bodhi: the dependent and primary [retributions] are both quiescent, hence there is nothing on which to depend. Wisdom accords with this, hence it is free from discrimination. The last verse knows the meaning of dharmas: above it explained that sentient beings and lands are both quiescent, so they cannot be called different, yet the dependent and primary [retributions] are both distinct, so they cannot be called one.