大方廣佛華嚴經疏 4.20

4.20

Second, from "just as" onward, it clarifies by metaphor, which universally illustrates the three karmic activities. However, the Buddha's three karmic activities are not such that metaphors can illustrate them; only empty space and tathatā can roughly reveal them; to use any other metaphor would simply be slandering the Buddha. Yet the metaphor of empty space has both similarities and dissimilarities, which is why a later passage in the sūtra says: "Understand that the Tathāgata's body is not like empty space, / being fully perfected with all wondrous dharmas" and so forth; this shows the dissimilarity. Here we selectively adopt the points of similarity; there are many kinds of similarity, as shown below in the "Chapter on the Ten Forbearances." Here there are two metaphors, which open into four meanings: first, the metaphor of containment, combined with the meaning of non-discrimination; second, the metaphor of universality, combined with the meaning of universal entry. Using these four metaphors to illustrate the mental activity: as a later passage in the sūtra says, "The Buddha's wisdom is vast, identical to empty space"—this is the general metaphor. The wisdom of quantity contains and is universal; the wisdom of principle is non-discriminating and enters by realization. Furthermore, the great mirror wisdom is pure and of complete virtue, being the support of actualities and seeds, capable of manifesting and producing the reflections of wisdom, bodies, and lands; this is the meaning of containment. As a later passage in the sūtra says: "The bodhi-wisdom universally manifests the thoughts, faculties, desires, and the like of all sentient beings, yet there is nothing manifested." The words "nothing manifested" mean there is no conceptual discrimination. The wisdom of equality contemplates all dharmas and self and other sentient beings as entirely equal, likewise without conceptual discrimination. The words "without conceptual discrimination" show that there is no differentiation; hence a later passage in the sūtra says: "regarding all objects, there is no observation" and so forth. Therefore, empty space can contain all forms, but all forms cannot contain empty space; empty space does not discriminate among all forms, but all forms differentiate empty space. This illustrates that self and phenomena cannot contain the Buddha's wisdom, but the Buddha's wisdom can contain self and phenomena; those who possess self and phenomena discriminate the Tathāgata, whereas one who is the Tathāgata does not discriminate self and phenomena. In the second, the metaphor of universality, the wondrous observing wisdom knows everywhere without exception, which is the meaning of universality. The wisdom of accomplishing actions assists in bringing things to completion without remainder, which is the meaning of entering in accordance. Furthermore, a later passage in the sūtra says: "The Buddha's wisdom is vast, identical to empty space, / pervading the minds of all sentient beings"—this is the pervasion of essence. "Completely understanding all the false thoughts in the world"—this concerns the pervasion of wisdom. Again it says: "Obtaining a mind equal to all dharmadhātus"—this concerns the pervasion of realization. Because the nature of wisdom is completely identical to the nature of form, this concerns the pervasion of principle. How can universal entry not destroy subject and object? Because there is realization and knowing. Thus a later passage in the sūtra says: "All the lands in the world, / he enters in accordance with all of them; / the wisdom-body has no form, / and cannot be seen by them." Because it accords with suchness, entry is without anything entered; hence it is called "equality." Therefore, empty space universally enters lands, but lands do not universally enter empty space; wherever there is a land there must be empty space, but where there is empty space there may be no land; empty space enters lands equally in accordance, while lands with respect to empty space have "this" and "that." Empty space can be a metaphor for the Buddha's wisdom, and lands can be a metaphor for the three periods of time; wherever the three periods of time exist, the Buddha's wisdom is necessarily within them; where the Buddha's wisdom knows, the three periods of time may have no actual substance; the Buddha's wisdom enters the three periods of time equally in accordance, while the three periods of time with respect to the Buddha's wisdom naturally have beginning and end. This is still spoken in terms of duality within non-duality. If we speak of non-duality within duality: because lands, empty space, the three periods of time, and the Buddha's wisdom are of the same single nature, they all mutually enter one another; to bring up one is to encompass all completely; universality is also like this. When the three worlds are perfectly interpenetrated, the path of words and thought is cut off; hence the Buddha's wisdom is called inconceivable. Next, using the two metaphors to illustrate physical activity: a single hair-pore still contains the dharmadhātu; the complete whole must certainly contain all forms. In the second metaphor for physical activity in the [chapter on] "Manifestation," it says: "Just as empty space is vast and non-material, yet capable of manifesting all forms, while that empty space has no discrimination and no conceptual proliferation"; the application says: "The Tathāgata's body is also like this: all the wholesome roots and karmas of all sentient beings are all brought to completion"—this is the meaning of containment. "Yet the Tathāgata's body has no discrimination"—this is the second meaning. "The Buddha's body fills the dharmadhātu"—this is the meaning of universality. Again it says: "Just as empty space reaches all places of form and non-form, neither reaching nor not reaching, the Tathāgata's body is also like this, pervading all phenomena and all lands" and so forth—this is the meaning of universality. "Also neither reaching nor not reaching"—this is the meaning of entering equally in accordance. Next, using the four meanings to illustrate verbal activity: because the Tathāgata within a single utterance possesses all utterances; because the drum in the heaven of Śacī sounds without intention; and because the Tathāgata's voice reaches everywhere. One should know that the Tathāgata's voice is uninterrupted, universally entering the dharmadhātu. Again it says: "The Tathāgata's voice has no crookedness"—this is the meaning of equality. "Causing them to rejoice in accordance with their faith and understanding"—this is the meaning of entering in accordance. Using the single metaphor of empty space to universally illustrate the three karmas, it is therefore said that at sambodhi one obtains the immeasurable, pure three wheels. The explicit text is luminous and clear, not an arbitrary distortion. The bodhi-body is concluded.