大方廣佛華嚴經疏 25.46

25.46

Eighth: the bodhisattva of the northwestern direction. The essence of tathatā is pure, able to accomplish pure dharmas and further purify the world, hence he is named Vimaladhvaja (Spotless). The ten verses mostly praise the Tathāgata's pure virtues: the first six purify others, and the latter four concern self-purification. In the former, the first two explain generally, and the latter four explain in detail. Now, in the first part, the preceding verse concerns the purification of wisdom: once delusional afflictions are stilled, true wisdom is not absent; revealing selflessness, knowing and seeing nature and marks, it is therefore called Dharma. The subsequent verse concerns the purification of the body, meaning brushing aside the responsive to reveal the true. In the subsequent detailed explanation, the first two explain the second verse, and the latter two explain the first verse. Therein, the first verse properly clarifies that if one wishes to see the Buddhas, one should focus exclusively on the Buddha's realm; as one contemplates, so it manifests, hence it is called 'mind equal.' Furthermore, realizing that the realm of mind is precisely the Buddha's true nature, in delusion one does not know it, but in contemplation it immediately manifests. The next verse further explains the meaning of exclusive contemplation: possessing virtues without outflows, one is therefore able to contemplate exclusively. In the latter two, the preceding verse explains universally purifying the world, because by preaching the Dharma and manifesting the body he is able to purify. The subsequent verse explains revealing the Buddhadharma, showing the two kinds of selflessness he has awakened to. In the latter four on self-purification, the first has already purified the differentiated functions. The latter three internally purify the three virtues: first, seeing the nature and achieving buddhahood, spontaneously unfolding the dharmakāya and manifesting responsiveness in accordance with nature. The next verse concerns achieving buddhahood through non-attainment, spontaneously unfolding prajñā: Buddhadharma is what is awakened to, and bodhi is the capacity to awaken; since the capacity and object are necessarily interdependent, both are unobtainable, and one who has nothing to obtain obtains bodhi. The final verse concerns achieving buddhahood by departing from delusion, spontaneously unfolding liberation, because he is unmoving and non-abiding; when erroneous delusions are stilled, this is called true liberation.