大方廣佛華嚴經疏 17.23

17.23

Second, Sarvamati of the south understands the true nature of all phenomena, because he purifies the ground of the mind. The intention of the verses is to reveal the increase of great compassion toward all sentient beings, because he contemplates the Savior of the World in accord with reality. The ten verses are divided into six: the first two show that contemplating the Buddha in violation of principle is not seeing the Buddha; the next four show that understanding the true nature of phenomena is truly seeing the Buddha. Third, there is one verse showing that being deluded about nature and grasping at phenomena is not seeing the Buddha. Fourth, one verse shows that the Buddha being identical to phenomena is the true Buddha. Fifth, one verse adduces having understood phenomena oneself as seeing the Buddha. Sixth, one verse attributes merit to its origin in understanding the true Buddha. In the first part, the preceding verse points out erroneous contemplation, hypothesizing a long period to contrast with seeing momentarily; the subsequent verse clarifies its detriment: because the above does not rely on truth, grasping at marks contradicts reality; one merely sees the net of origin binding one to the prison of suffering, blind without the eye of wisdom, darkly failing to see the Buddha's dharmakāya. Yet this is to refute grasping at marks; thus it hypothesizes a long period—there are no numerous kalpas in which one completely fails to understand the definitive meaning, because seeing the Tathāgata increases wisdom. In the second part, the four verses show that understanding the true nature of phenomena is truly seeing the Buddha. Within this there are two: the first two are true contemplation, and the latter two are true calming. In the former, the first two lines are contemplation of emptiness, because conditioned arising has no intrinsic nature; the next two lines are contemplation of the provisional, because provisional names accord with the conventional; the next two lines are contemplation of the middle, because all phenomena arising and ceasing are without intrinsic nature, their marks and essence are precisely non-arising and non-ceasing. The last two lines are the benefit of contemplation: the suchness of all phenomena is precisely the Buddha's suchness; the Buddha whose essence has no arising or ceasing is fundamentally eternal; when contemplation accords with suchness, the Buddha is ever-present. How much more so when the three contemplations are in a single mind, then both the essence and function of the Buddha are fully manifest! In the latter two on true calming, because contemplating phenomena with contemplation involves the agitation of subject and object, one must make them serene. The first line repeats the preceding dharmatā; the next line eliminates subject and object. Dharmatā is fundamentally empty, not made empty by contemplation; thus there is nothing to grasp—how could there be a viewer? The next two lines show the mind merging with the nature-Buddha, thus calming and terminating conceptual seeking. Furthermore, previously emptiness dispelled existence and the provisional dispelled emptiness; suchness dispels both emptiness and the provisional, their forms mutually negating and both perishing. If one asserts the dual negation, it turns back into conceptual proliferation; therefore, it discerns that all arising thoughts are false, and only terminating thoughts is true; thoughts are fundamentally non-existent, and this termination is also extinguished. Thus the Mūlamadhyamakakārikā says: 'The Tathāgata is the mark of tranquility; discriminating existence is also not [correct]. In such intrinsic emptiness, conceptualization is also impossible.' This text is used here. The final one reveals the benefit of contemplation. When the mind merges with the essential nature, from where could delusion arise? It also contains the intention of the three calmings. Furthermore, it comprehensively concludes calming and contemplation: contemplating in accord with the above, seeing the nature of delusions to be empty is identical to Buddha-nature; how could they defile it? In the third part, the single verse on being deluded about nature: the upper half grasps at phenomena, the next line is deluded about nature, and the final line concludes the fault. In the fourth part, the single verse shows the Buddha is identical to phenomena: being identical to empty phenomena, he is free from the three times; being identical to provisional phenomena, his marks are complete; being identical to the dual negation, he is non-abiding and non-attached; being identical to the essence of suchness, he is pervasive and unshakeable. In the fifth part, adducing oneself: this is personal realization, wishing the assembly to have no doubt. In the sixth part, attributing merit to its origin means not relying on one's own subjective mind. It also humbles oneself and defers to others, differing from ordinary sentiments, causing the chain of the Dharma to reach the same destination through different paths. The remaining eight follow this.