大方廣佛華嚴經疏 25.38

25.38

Second, from "At that time, the Bhagavat" downward, the emission of light: the text is divided into four distinct parts. (1) The place from which the light is emitted: as for mentioning the "knees," this is because the station is gradually higher. Moreover, it signifies turning causes toward fruits, etc., having the aspect of bending and extending, progressing forward. Furthermore, compassion and wisdom guide each other, bending and extending without fixation. (2) From "emitted hundreds of thousands" downward, the number of rays of light. (3) From "illuminated everywhere" downward, the extent of the light's illumination. (4) From "All those" downward, the activity performed by the light, meaning causing each side to see the other. Within this, it is divided into three: first, directly explaining that each sees the other; second, from "In this way" downward, explaining the reason for their seeing; third, from "Such [bodhisattvas]" downward, concluding with the attribution of their virtues. In the second part, they see on account of two causes: first, past causes and common practice; second, from "all having already" downward, the perfection of their present virtues. The text has twenty clauses, grouped into ten pairs: (1) the pair of being free from hindrances and completing the body; (2) the pair of entering lands and approaching the Buddhas; (3) the pair of swift function and pure mind; (4) the pair of external protection and internal realization; (5) the pair of the able-to-awaken and the awakened-to, meaning that the abode of sarvajñatā is what is awakened to; (6) the pair of broad function and deep realization, the body being the wisdom-body that abides identically in the dharmadhātu and great compassion; (7) the pair of attaining wisdom and generating bodies, the body being the nirmāṇakāya; (8) the pair of deep practice and broad understanding; (9) the pair of ultimate wisdom and profound samādhi—prominently named in this station as the Vajradhvaja pair, vajra-samādhi being bodhi-wisdom; (10) the pair of attaining spiritual powers and establishing dharmas: by attaining spiritual powers, they tame and transform countlessly; by transcending count, they are able to establish. There are two kinds of "count": first, quantitative count; second, conditioned phenomena of form and mind are all called "count." Here the text possesses both, meaning that by not clinging to the one or the many, they can establish all things; by not clinging to existence, they are able to establish. This is the interpenetration of the real and conventional: the marks of conventional illusory existence are fundamentally empty in their marks; the principle of ultimate true emptiness is constantly existent in its principle. Existence is the existence that is empty, not eternal existence—this existence is never not empty. Emptiness is the emptiness that is existent, not nihilistic emptiness—how could this emptiness ever not exist? Existence is emptiness and emptiness is existence; their essence is one and their names are distinct. Because their names are distinct, the real and the conventional are mutually distinct, clearly unconfused. Because their essence is one, emptiness and existence accord with each other, darkly non-dual. One and not-one, neither identical nor separate, interpenetrating without obstruction. The bodhisattva's wisdom tallies with their source, and thus, although completely transcendent and without any basis, they skillfully cultivate and establish. Third, concluding with the attribution of their virtues means that these inexhaustible virtues belong to the bodhisattvas of this assembly and those seen within the light.