大方廣佛華嚴經疏 45.14

45.14

Regarding the second, the Subtle Light Samādhi, the explanation has two parts: first the Dharma, then the analogy. In the Dharma there are four points: 1. clouds of bodies expanding and entering, 2. from "these various worlds of various kinds…" onward, body and wisdom entering together, 3. from "these worlds are also all…" onward, explaining their condensing and entering, 4. from "yet these…" onward, explaining unobstructed expansion and condensation. In the second part, the analogy, the text has two analogies illustrating the previous principle of mutual entry without confusion: 1. the analogy of the light and reflections on the jewel mountains, and 2. the analogy of the illusionist's skill. In the former, there is first the analogy and then the application. In the analogy there are five points: 1. explaining the sunlight manifesting reflections. The seven jewel mountains are the seven golden mountains. As their names are listed at the end of the Ten Stages [chapter], except excluding Mount Meru and Mount Gandhamādana. Between the mountains there are seven fragrant oceans; the oceans manifest the sun's reflection, and the mountains, being of pure gold, can also manifest reflections. 2. From "upon those jewel mountains…" onward, explaining two reflections mutually manifesting, directly illustrating the bodhisattva's mutual entry of self and other; because those reflections are bright and pure like mirrors today, they can mutually manifest. 3. From "or speaking of the sun's reflection…" onward, directly distinguishing the difference in naming: when the original reflection in the water manifests the reflection on the mountains, this manifested reflection comes out from the mountains and enters between the mountains. If the original reflection on the mountains manifests the reflection in the water, this manifested reflection comes out from between the mountains and enters onto the seven golden mountains; therefore, the very moment of entering is called emerging. What is illustrated can be understood. 4. From "yet this sun's reflection…" onward, explaining repetitive manifestation without end, illustrating the bodhisattva's bodies and lands of Indra's net. 5. From "essential nature…" onward, explaining that the essence is free from the two extremes, and therefore they can mutually manifest without confusion. That is, being ungraspable, it is non-existent; the reflection manifesting distinctly, it is not non-existent. Not abiding accomplishes the aforementioned non-existence; not separating accomplishes the aforementioned not non-existence. If there were fixed abiding, they could not mutually enter; if they were separated, there would be nothing to mutually enter; therefore, only by neither separating nor abiding can they mutually enter. In the subsequent Dharma application, it directly explains neither destroying nor abiding, so that they achieve mutual entry without confusion. The first two lines explain not destroying nature and marks: if nature and marks were destroyed, there would be nothing to mutually enter. The next two lines explain that if one abides internally or externally, they cannot mutually enter: if one abides within the world, the body cannot contain the worlds; if one abides outside the worlds, one cannot enter the worlds everywhere; because there is no abiding in either, they are able to mutually enter. From "in the various worlds…" onward, it explains the reason: because samādhi is non-conceptual without destroying marks, and wisdom contemplates the one mark without destroying the many, since phenomena and noumenon are both traversed, there is neither destroying nor abiding. If there is neither destroying nor abiding, one abides in tathatā constantly without departing. Since one does not depart right within phenomena, marks interpenetrate in accordance with nature. Because tathatā is nowhere absent, identical to tathatā, inside and outside mutually enter. Under the subsequent illusion analogy, there are two parts: first, a general analogy; subsequently, from "Just as a magician…" onward, specific analogies. In the first part, there is first the analogy, then the application. In the analogy there are three points: first, generally explaining the ability to perform illusions; second, from "standing at the crossroads…" onward, explaining manifesting the illusory times and places based on the original time and place, illustrating mutual entry; subsequently, from "not by manifesting…" onward, the root and branch not obstructing each other, illustrating not destroying marks. In the subsequent application, from "Bodhisattvas…" onward, there are five points: 1. explaining the distinct mutual accommodation of one and many, matching the aforementioned manifestation of multiple times and places. 2. From "The bodhisattva regarding this…" onward, explaining that wisdom's scrutiny is unobscured, matching the aforementioned skill of the illusionist. 3. From "not by that…" onward, matching the non-destruction of the marks of root and branch. 4. From "Why?" onward, an interrogation explaining the reason. The intention of the initial interrogation is: why, in mutual entry, are marks not destroyed? The explanatory points are three: first, because of knowing the selflessness of persons—the marks of person and self have already appeared in the text above; second, from "The bodhisattva knows that the original nature of all phenomena…" onward, because of knowing the selflessness of phenomena; third, from "The bodhisattva diligently cultivates…" onward, because of obtaining great compassion of identical substance. Through this, one can interpenetrate phenomena and noumenon. Fifth, from "Sons of the Buddha, the bodhisattva thus…" onward, concludes the above meanings. Within this there are three points: 1. concluding the above entry of many into one, 2. from "yet not abandoning…" onward, concluding the above non-destruction of nature and marks, and subsequently, from "should diligently…" onward, concluding the above clear scrutiny. In the second part, the specific analogies, there are three inverse analogies. Within the general scope there are three sections: 1. the analogy that the illusion does not destroy the root, specifically illustrating not destroying marks; 2. from "just as this illusion…" onward, the analogy that illusion must rely on a place, specifically illustrating the aforementioned manifesting multiple times and places based on the original time and place; 3. from "just as that magician produces various illusory affairs…" onward, explaining the analogy of the magician not being deluded, specifically illustrating the aforementioned ability to perform illusions. Regarding the first of these, there is first the analogy, then the application. In the application, there is first the direct application; subsequently, from "The bodhisattva fully knows…" onward, explaining the reason. In the second, the analogy that illusion must rely on a place, there is first the analogy, then the application. The analogy omits that illusion must rely on time, but according to the application it should be there. The application divides into two: first, matching relying on place; subsequently, matching relying on time. In the former, there is first a general application, because remembering objects manifests, it is empty, which is the emptiness of phenomena; next, from "Why?" onward, an interrogation explaining the reason, because the noumenon is without discrepancy; subsequently, from "abiding in the world…" onward, concluding with the achievement of sovereignty. Second, from "in a single thought…" onward matches relying on time. Within this, there is first the direct manifestation; subsequently, from "the bodhisattva-mahāsattva obtains…" onward, explaining the reason, because one obtains illusory wisdom identical to the Buddha's. As for the third, the analogy of the magician not being deluded, the text can be understood. (Below this enters the forty-first fascicle).