大方廣佛華嚴經疏 25.41

25.41

Third is the bodhisattva of the western direction: through the power of wisdom in a pure mind, he sees the Buddha completely to his very source, equalling all buddhas; hence he is named Courageous (Yongmeng). The ten verses are divided into two parts: the first six explain the mutual resonance of stimulus and response—seeing the Buddha and hearing the Dharma; the latter four lead one to abandon the false and seek the true, brushing away the marks of seeing and hearing. This whole section generally reveals the Tathāgata's virtue of conferring vast benefit through being seen and heard. In the former part, the first five verses each have an analogy in the first half and its application in the second half. Overall they are divided into two parts: the first two concern seeing the Buddha, and the latter four concern hearing the Dharma. In the former, the first verse explains both stimulus and response: the pure mind is like a clear eye, which is the primary cause for seeing; the Buddha's power is like the sun, which is the secondary condition for seeing; and the Tathāgata is like form, which is the object of seeing. If a person enters darkness, he sees nothing: this means that with the primary cause alone, there is no seeing. In the case of a bright, clear sun, a blind person sees nothing: this means that with the secondary condition alone, there is no seeing. This distinguishes that only when cause and conditions join in harmony can there be seeing. The subsequent verse single-mindedly highlights the stimulus, subsuming the condition under the cause, as the chapter 'Manifestation' says: 'This is not the awe-inspiring spiritual power of the Tathāgata,' and so forth. In the latter four verses on hearing the Dharma, there are three parts: the first verse reveals that the cause can give birth to the Dharma; the next two reveal the benefits of obtaining the Dharma—the former verse concerns obtaining provisional wisdom, which can remove the mental defilement of the knowable, while the latter verse concerns having fundamental wisdom, which can eliminate the affliction of mental disturbances; the third, a single verse, reveals the secondary condition, causing one to hear the Dharma, for as the text above says, 'If no one expounds the Buddhadharma, though one has wisdom, one cannot understand it.' In the latter four verses that lead one to abandon the false and seek the true, there are two parts: the first one shows the false to cause its abandonment, because giving with attachment to marks and seeing the Buddha through physical form is walking a wrong path; the latter three reveal the true to urge its seeking. The first two of these verses reveal the true Buddha: the former verse shows that being identical to marks is not-marks, so he cannot be seen through physical form; the latter verse shows that being identical to quiescence is responsive, so he cannot be grasped through quiescence. The final verse reveals the true Dharma, because the true Dharma is without arising and also without cessation.