大方廣佛華嚴經疏 46.16

46.16

Ninth is the abhijñā of the knowledge of all dharmas. First, its name is indicated: it receives its designation from the dharmas, ultimate and conventional, that are known. Second, from “knows all” onward, the characteristics are explained. Within this there are two parts: first, explaining the knowledge of dharmas, which is the internal realization of phenomena and noumenon; next, from “this bodhisattva” onward, explaining the exposition of the Dharma, which is the external benefiting of sentient beings. This is also: the former explains being continually noumenon while immediate to phenomena, and the latter explains being constantly phenomena while immediate to noumenon, because function and quiescence, quiescence and function, are unobstructed. As for the first, there are again two parts: first, revealing the real in terms of transcendence of speech; second, from “without self” onward, revealing the real in terms of the two emptinesses. The first three phrases exclusively reveal the real: first, because names lack the efficacy of grasping things; second, because what is produced by conditions lacks intrinsic nature; third, because the essence is devoid of coming and going. Below, there are three pairs that reveal the real by contrast. However, there are three senses in explaining these three pairs: 1. In terms of solely revealing the real, they are empty because they are mutually dependent; different characteristics are mutually non-existent, and so it says “not different.” To negate difference it says “not different,” yet neither is non-difference to be found, so it says “not not different.” 2. In terms of doubly revealing the essence, the not-different characteristics are not not-different. 3. In terms of doubly negating mutual identity: being the nature, it is not different; the nature is identical to characteristics, so it is not not-different. Furthermore, characteristics are not characteristics, hence not different; the nature is not nature, hence not not-different. Therefore, one departs from the two extremes and does not abide in the middle way. The lower two pairs should be understood by analogy. In the second part, revealing [the real] in terms of the two emptinesses, the first three pairs likewise exclusively reveal the real. “Incomparable” means that there is no ‘mine’ to be compared and contrasted with ‘self.’ The remaining two can be understood. From “without reality” onward also admits of three interpretations, which may be known by analogy with the previous ones. To explain it tentatively in terms of revealing the real: first, both the empty and the real are revealed through conditions. Second, because the dharmatā cannot be juxtaposed with the real, it is one characteristic; the one is also not one, hence without characteristic; existence and non-existence are both dharmas, and because they are mutually dependent, they do not exist. Dharmas and non-dharmas are mere provisional designations; when sought in terms of reality, that which remedies and that which is remedied are without exception doubly quiescent. The rest are all modeled on this. In the second part, expounding the Dharma to benefit externally, there are three parts: 1. Restating the preceding to establish wisdom, as the basis upon which function arises; 2. From “does not abandon” onward, directly explaining the exposition of the Dharma; 3. From “although knowing the true mark” onward, the non-obstruction of quiescence and function. Within this there are three parts: first, quiescence does not obstruct function; next, from “although there is speech” onward, function does not obstruct quiescence; finally, from “in non-duality” onward, quiescence and function are non-dual.