大方廣佛華嚴經疏 25.28

25.28

Eighteenth, from "all sentient beings" onward explains realizing the equal ground of the Buddhas, which is without center or extremes—that is, contemplating the virtue of the three kinds of Buddha-bodies having no delimited locality. Because of doubts about whether the supreme wisdom of the Tathāgata explained above being consummate is non-one or non-different, and what its marks are, next this [ground] without center or extremes is explained. Permanence and impermanence and so on are all marks of the two extremes. "Locality" refers to the worlds. "Without delimitation" explains having no center or extremes. This having no center or extremes has four brief meanings: 1. The worlds have no center or extremes, and the Buddha's virtues are like them, without delimitation. 2. The worlds are boundless, and the ten bodies of the Buddhas, precisely within them, equally pervade them according to the measure of the worlds. 3. These dharmakāyas and so on equally pervade throughout the Buddha-ground, having neither center nor extremes, nor any delimitation. 4. These dharmakāyas and so on pervade all places, manifesting and providing benefit for all sentient beings, yet their own-nature is not without center or extremes. Bandhuprabha again names this the exceptional virtue of the marks of tathatā, stating that the marks of tathatā have neither center nor extremes, and such tathatā is precisely the equal dharmatā of the Buddha-ground; because one realizes this nature, one knows everything everywhere, being undefiled therein. Now, in this text, it is generally shown that the ten bodies are all without delimitation. In the text, there are two parts: first, distinctively revealing the four wisdoms and the ten bodies; second, from "countless" onward, generally concluding the causes and fruits. In the first part, it first clarifies from awakening others to illuminate, in reverse, self-awakening's fulfillment of the dharmakāya. Therein, it first explains awakening others, which is the benefit and joy brought by the wisdom of wondrous observation and the wisdom of accomplishing actions. From "if they obtain sight" onward, it displays what is benefited. The wisdom of non-abiding meaning is the great round mirror [wisdom], which is the equal ground of the Buddhas without center or extremes; because the unobstructed wisdom-body has nothing upon which to abide, it realizes tathatā as the nature of the Buddha-ground. Transforming former defiled support into that upon which wisdom depends is precisely tathatā and the wisdom of tathatā. Since it causes others to realize it, it reveals that oneself has realized it. Next, the two phrases from "wisdom" onward are the wisdom of wondrous observation. Adornment being unassailable reveals the reflection manifested by the mirror wisdom. The mountain of wisdom being pure is the wisdom of equality; equality towers high, hence it is called a mountain. Because the four afflictions have already vanished, it is said to be pure. The seed caused by affliction must await its time to arise; now, being capable of producing with sovereignty, the seed receives the name "sprout." From "or manifesting" onward is the reflection manifested by the [wisdom of] equality, simultaneously revealing that the ten bodies are not merely these two. Furthermore, saying that it causes all sentient beings to reach the ground without afflictions refers to achieving the Buddha-ground. Because one is far removed from subtle thoughts, it is named "without afflictions." In the final general conclusion, first it generally explains, stating that the ten powers, four wisdoms, and so on adorn the dharmakāya, and what is accomplished by karmic practices is precisely the reward Buddha. Manifesting in the world concludes the other-enjoyment and transformation bodies. Gathering the above meanings together, there are ten bodies. From "all" onward generally concludes different causes converging into one wisdom, meaning that wisdom guides the ten thousand practices, so that one can realize this equal ground of the Buddhas; whether reward or transformation, none is not pure.