大方廣佛華嚴經疏 49.45

49.45

Tenth is the simile of the dust mote containing a scroll of sūtra, which illustrates the wisdom in which the Buddha-nature is pervasive and equal. In the text there are four parts: the dharma, the simile, the application, and the conclusion. First is the dharma. The reason we know the Buddha's wisdom is all-pervading is that there is not a single sentient being that does not possess original enlightenment, being identical in essence with all Buddhas. Since the text above spoke of 'secretly flowing', it seemed as if the Buddha's wisdom pervaded other sentient beings; now it reveals that sentient beings possess it themselves, which is why it is called 'pervasive'. This has three meanings: 1. Clarifying that there is not a single sentient being that does not possess it, we know that those without the nature are not counted among sentient beings—that is, grass, trees, and so forth—which already surpasses the view of the five natures. 2. The cause of sentient beings while bound already contains the fruit dharma of emerging from bondage, which is why it says they possess the Tathāgata's wisdom. It is not merely that they have the nature and will only achieve it later, nor is it that principle comes first and wisdom comes after. Thus we know that the Nirvāṇa Sūtra spoke provisionally of 'having the nature' in contrast to past expedients. When later scholars still consider it speaking of existence while concealing nonexistence, who would believe it if they heard of equally possessing the fruit wisdom? 3. That fruit wisdom within the cause is immediately the fruit wisdom of other Buddhas, because according to the doctrine of the perfect teaching, the essence of cause and fruit, self and other, is non-dual. Otherwise, if this were speaking of sentient beings having the fruit, how could it be called speaking of the Buddha's wisdom? This is indeed profound and yet more profound. Outside of the Huayan school, there is no such principle. Next, from 'It is only because...' onward, doubts are resolved. The doubt states: 'The Nirvāṇa Sūtra says that Buddha-nature is named wisdom, and when there is wisdom there are no afflictions. If they now possess the Buddha's wisdom, why are they sentient beings?' In the resolution, it first answers in accord with the prior meaning, saying that because of inverted views they do not realize it; how could it be said to be nonexistent? Just as a warrior is confused about the pearl on his forehead, how could one say there is no jewel in his skin? Next, from 'If one is free from...' onward, it turns around to establish it through principle. That is, if it were originally nonexistent, how could it exist once freed from inverted views? Since it appears once freed from inverted views, it is clear that it was originally not nonexistent. Just as a poor person finds a pearl, it is not newly given now. Therefore, the Nirvāṇa Sūtra, fearing that people would not cultivate, says: 'To say it definitely exists is an attachment'; and fearing that they would not believe it exists, it says: 'To say it definitely does not exist is false speech.' Better to have an attachment than to engage in false speech. 'Spontaneous wisdom' is the noble wisdom of self-realization. 'Unobstructed wisdom' means that initial and original [enlightenment] are non-dual, cutting off the two hindrances.