大方廣佛華嚴經疏 25.11

25.11

Now, the first: illuminating non-dual active manifestation is the sūtra, which is the virtue of observing the Tathāgata's exclusively unobstructed turning. This name was established by Asaṅga; others all follow this model. Asvabhāva gives two explanations: The first says it means the Buddha's exclusively unobstructed wisdom is free from attachment and doubt regarding the differentiations among all categories of things; it is not like the śrāvakas and others who have the two kinds: obstructed in some places and unobstructed in other places. This is in terms of the perfection of the virtue of wisdom being free from the cognitive obscurations; "not like the śrāvakas who are obstructed in some places" means that with respect to the boundless differentiations of the Buddhadharmas in extremely distant times and places, there is the operation of non-knowledge. The second explanation says: Or active manifestation in two places. Here, there are no such two kinds of active manifestations as spoken of; this explanation of the two places is also the previous obstructed and unobstructed, but the previous explanation takes the affirmative view as the operation of a single wisdom, while this explanation takes the negative view so that those two do not exist, directly identical to the text below where the two courses are forever cut off. Vasubandhu agrees with the latter explanation. Śīlaprabha says: "Ordinary beings and [followers of] the two vehicles actively manifest the two obscurations, whereas the Bhagavat does not have them. Ordinary beings actively manifest saṃsāra, giving rise to all defilements; the two vehicles actively manifest nirvāṇa, abandoning matters of benefit and joy. The Bhagavat does not have those two active manifestations, hence it is called non-dual active manifestation." Asvabhāva introduces it by saying: "How is this most supreme awakening attained? Therefore next it speaks of this: śrāvakas and others have two active manifestations regarding the known sphere, namely correct wisdom and non-defiled ignorance. The Buddha is free from these." The text divides into two: first, extensively revealing benefit and joy, illuminating freedom from what is known, thus differing from the two vehicles; second, from "dwelling in" downward concludes regarding what is dwelt in, showing freedom from afflictions, thus differing from ordinary beings. In the former there are three: first, illuminating responding extensively and according with capacities to bring joy; second, from "universally" downward illuminates his universal response, samādhi and prajñā adorning to generate the roots of goodness in beings; third, from "manifesting" downward shows that the function of the response is profound, and though transcending language, leaves no subtlety unassisted. Second, concluding regarding what is dwelt in: the first phrase illuminates wisdom dwelling in the dharmakāya, the dwelling subject and the dwelt-in object both being vast. The phrase below means the mind is free from afflictions, roots of goodness are pure, and the physical marks surpass comparison; possessing the above two meanings, it is called pure awakening. Others all follow this model.