大方廣佛華嚴經疏 45.8

45.8

The second part has three [divisions]: first, explaining the time in terms of the host; second, from "in the Universal Light" downward, revealing the place in terms of the host; third, from "entering the moment-limit" downward, revealing the host with reference to virtues. In this [third division] there are ten phrases, which subsume twenty specific phrases among the twenty-one kinds of virtues, the general phrase being the preceding "at the beginning of his realization of sambodhi." 1. "Entering the moment-limit samādhi" means thoroughly fathoming the true source of phenomena. That is, the ultimate brevity of time is called a "moment" (kṣaṇa); thoroughly fathoming that kṣaṇa, the marks of time are utterly quiescent. The boundary that has no boundary is called the "moment-limit"; this subsumes two phrases, namely, the eternal cessation of dual functioning and the penetration of markless phenomena. If there is dual functioning, then there is a kṣaṇa; when dual functioning has ceased, the kṣaṇa is limitless. Because one penetrates the pure tathatā, which is fundamentally markless, the reason it is specifically named "entering the moment-limit" here is to indicate that the stage of equal enlightenment is about to be expounded. At the end of the bodhisattva stages, there remains only the impermanence of the karmic residue of fruition; since the marks of arising are not yet quiescent, it is still called the storehouse of consciousness. If, by unobstructed wisdom, one awakens to the initial arising of the mind, the mind has no initial mark; because it is far removed from subtle thoughts, there are no kṣaṇas. If one enters this limit, one sees that the mind-nature is eternally abiding, which is called ultimate enlightenment; hence it is called "the samādhi of all Buddhas." It also indicates that traversing the differentiated stages is not separate from the initial moment-limit. 2. "Manifesting the Tathāgata's body by the self-mastering supernormal powers of omniscience" means giving rise to function on the basis of supernormal powers. This subsumes two phrases: the supernormal powers of omniscience is "dwelling in the Buddha's dwelling," meaning that through the effortless, self-mastering supernormal powers of omniscience, one constantly performs Buddha-work; next, "manifesting the Tathāgata's body" subsumes "attaining the equality of the Buddhas," meaning manifesting bodies to benefit and gladden sentient beings on the basis of the aforementioned omniscience. 3. "Pure and unobstructed" subsumes three phrases. "Pure" subsumes two phrases: first, it subsumes "reaching the unobstructed state," meaning that through habitual practice of awakened prajñā, the antidotes permanently sever what is to be eliminated, hence it is called "pure"; second, it subsumes "phenomena that cannot be overturned," for by virtue of purity, others cannot overturn them. "Unobstructed" is "unobstructed in one's conduct," because the eight worldly dharmas cannot obstruct it. 4. "Without relying on anything, without grasping" is "establishing the inconceivable." That is, although he establishes the teachings of the Dharma, because he does not rely on the world, he cannot be grasped by worldly beings. 5. "Dwelling in the utmost tranquility of śamatha" is "universally manifesting the three times," because seeing the equality of the three times as identical with the principle without difference is the utmost tranquility. 6. "Endowed with great majesty and virtue" is "the body constantly filling all worlds," because of manifesting the great benefit and joy of the enjoyment and transformation bodies. 7. "Without defilement or attachment" is "wisdom constantly and clearly penetrating all phenomena," meaning that because of being skillfully decisive regarding all phenomena, there is no defilement. 8. "Able to cause those who see it to all attain awakening" subsumes two phrases: first, it subsumes "completely knowing all actions," meaning knowing the differences in the natures and conduct of sentient beings and causing them to awaken accordingly; second, it subsumes "eradicating all doubts," meaning knowing their meager kuśala-mūla from distant eons and likewise causing them to awaken. 9. "Arising according to suitability, not missing the proper time" also subsumes two phrases: first, it subsumes "a body that none can measure," meaning displaying a body according to their resolute faith, like a cintāmaṇi jewel, which is called "arising according to suitability, not missing the proper time"; second, it subsumes "the wisdom sought by all bodhisattvas and others," meaning that taming sentient beings, gathering and receiving them, bestowing entrustment, and so forth, never miss the proper time. 10. "Constantly abiding in the single mark, namely the markless" subsumes the remaining five phrases, meaning reaching the Buddha's ultimate, non-dual other shore, and so forth. Although the meanings differ according to context, they are all accomplished by the single mark, the markless; this can be grasped through reflection. The rest is distinguished as in "The Chapter on Ascending to Tuṣita."