大方廣佛華嚴經疏 25.42

25.42

Fourth is the bodhisattva of the northern direction: using the power of great compassion to wield the light of wisdom, illuminating that heavy darkness so that it reaches everywhere, he is named Light Banner (Guangmingzhuang). Moreover, using wisdom to cause all roots of goodness to reach everywhere, these verses mostly reveal the Tathāgata's virtue of his transformative function being omnipresent right within the essence. The ten verses are divided into three parts: the first one is the vastness of the transformative function, also clarifying the locus of transformation; the next seven are the depth of the transformative function, also clarifying the basis of transformation; the last two both conclude and explain. Within the explanation of the basis of transformation, there are four parts: the first four explain both the based and the basis; the next one brushes away his transforming mind; the next one brushes away the essence upon which it is based; and the final one harmonizes both in unobstructed ease, also brushing away that which is based. Now for the first: the first verse comprehensively explains the non-obstruction of the one and the many—based on one overall mind, many kingly minds and mental factors are transformed, and from one real Buddha, transformative responses manifest in multiple ways; therefore, there is non-obstruction. The next verse concerns the non-obstruction of mark and duality: manifesting marks without marks, manifesting duality without duality; the essence transcends subject and object, hence it says 'without duality'; marks exist in dependence on the body, which is indeed 'duality'. Now mark and duality, when set against each other, should form four propositions; mentioning one in brief, 'manifesting duality without duality' means manifesting many in the one, and up to hundreds of thousands is also called 'duality'. The next verse reveals arising based on nature: the arising is not different from the nature, so it is like an illusion, inexhaustible. The final verse concerns flowing forth from the dharmakāya, bringing up the buddhas of the three times to show that their Way is the same. In the second part, brushing away the transforming mind, this means it is like a mani jewel, accomplishing deeds without partiality. In the third part, a single verse brushes away the basis: this means that the aforementioned non-dual, markless dharma-nature and dharmakāya are themselves the dharmadhātu; the dharmadhātu is originally without distinctions, nor does it definitely exist as a basis for transformation; because it is without basis and without distinction, it serves as basis and distinction. As the text below says: 'Although empty space has no basis, it enables the three-thousandfold world to abide peacefully; just as space has no form yet can manifest all forms.' In the fourth part, a single verse harmonizes both in unobstructed ease. As for saying 'it is not non-transformation', this has two meanings: first, provisionally using 'non-transformation' to dispel 'transformation', not meaning that it is definitively non-transformation; then the first half pertains to the essence transcending duality, while the second half pertains to activating function based on essence; second, because it does not obstruct transformation. Yet the true and the transformation are non-dual, fusing into one body without destroying essence and function; this is called 'arising based on the true'. 'Arising based on the true' means that the reward body is also based on the true; it does not mean that among the three bodies, only one is transformation. Moreover, arising transformation based on the true has, in brief, two approaches: first, the opening of meanings; second, their harmonious fusion. In the first, both the true and the responsive each have two meanings. Within the true: first is the meaning of non-changing, which means that although it transforms, it is ever placid, as revealed by the first line; second is the meaning of according with conditions, which means not preserving its own nature, so there is nothing it does not manifest, hence it says 'and is also not non-transformation'. In the second, regarding transformation: first is the meaning of lacking essence and thus being empty, which means gathering conditions without having an intrinsic nature, hence it says 'within dharmas devoid of transformation'; second is the meaning of illusory existence from conditions, hence it says 'manifesting the bodily form of transformations'. In the second approach, harmonious fusion, there are also two meanings: first, the separate fusion of the true and transformation; second, the thorough interpenetration of the true and transformation. In the first: because according with conditions in the true is identical to non-changing, it is therefore both true and not true, neither true nor not-true, named the true dharmakāya; in transformation, emptiness of essence is identical to illusory existence, and therefore it is both transformation and not transformation, neither transformation nor not-transformation, named the Buddha's nirmāṇakāya. In the second, thorough interpenetration: because the true does not change, it reveals that the essence of transformation is empty; this true is not non-existent and transformation is not existent, which constitutes the dharmakāya; yet it is not devoid of transformative function, because the meaning of emptiness within transformation is present. Furthermore, because the true accords with conditions, it reveals that transformation is illusory existence; this is transformation not being non-existent and the true not being existent, which constitutes the nirmāṇakāya; yet it is not devoid of true principle, because the meaning of according with conditions within the true is present. Furthermore, illusory existence according with conditions is not different from non-changing emptiness of essence; therefore, manifested transformations are multifarious yet have never ceased to be quiescent; the true nature is placid yet has never ceased to transform. True and transformation melt and fuse into one unobstructed, pure dharmadhātu; one should reflect upon this carefully. In the third part, two verses concluding and explaining together: the former verse concludes by returning to the essence, meaning that wisdom unites with the true realm, equalling the dharmadhātu and thus being bottomlessly deep, equalling empty space and thus being boundlessly vast, both transcending the path of words, being immeasurable; the latter verse adduces the cause to explain and establish it: the reason why the dharmadhātu is unobstructed is that wisdom and practice are all-pervasive.