大方廣佛華嚴經疏 5.16

5.16

Second, from "thoroughly penetrated" onward clarifies the superior advancing fruition practice, divided into two: first, attaining the fruition dharmas; second, giving rise to the fruition functions. In the first part, there are four clauses: 1. Entering the secret realm of the Buddha. This has two senses: first, the Buddha is himself the secret realm, because the bodily instruments of his three actions cannot be fathomed by others. That is, displaying form where there is no form, a maṇi jewel cannot illustrate its abundance; displaying measure where there is no measure, [the deity] Yingchi cannot reach its crown. Pervading without dividing, the singular and the multiple are insufficient to differentiate its essence; taking all dharmas as his body, not even a single pore can be plumbed to its limits. This is the secret of the body. The Buddha's speech and voice are neither near nor far: Maudgalyāyana sought it to no end, while Śāriputra, facing him, could not hear it. It is neither self nor other, like a heavenly drum coming from nowhere, like a valley echo arising from conditions. Rolling up the boundless ocean of Dharma into a single word, unfolding the interior-free perfect voice to cover the myriad kinds of beings: this is called the secret of the Buddha's speech. As for mind, it selflessly accomplishes affairs, which even those of equal enlightenment cannot know: this is the utmost of secrecy. All are vast and boundless, surpassing, extraordinary, and unique, hence called "rare." Second, the secret realm of the Buddha refers to the Ekayāna. The Tathāgata's knowledge and vision, dhyāna, and liberation deeply enter the limitless realm of Indra's net, expounded only at the proper time, hence called "rare." Having long kept silent on this essential, it is extremely secret; further, provisional and real, concealed and revealed, are known only to buddhas, hence called "secret." Now, seeing clearly to its source, they are said to have "thoroughly penetrated" it. 2. From "skillfully knowing" onward, entering the equality of the Buddha. This also has two senses: first, the equality of buddha and buddha, meaning all buddhas are equal in essential nature because their dharmakāya is without duality; equal in wisdom because their virtues neither increase nor decrease; equal in internal function because their compassionate vows universally respond. Second, the equality of the dharmas realized by the Buddha, which is the paramārtha[-satya]; these two are without duality, and understanding in accordance with this is called "skillfully knowing." 3. From "already trodden" onward explains attaining the buddha-stations. The Buddha has ten stages, as expounded in the Da cheng tongxing jing (Mahāyāna-samāna-jñāna-sūtra): first, the stage of profound, hard-to-know, vast luminosity, up to the tenth called the stage of the oceanic wisdom of the Vairocana-garbha. These ten are collectively buddha-stages, distinguished according to their virtues and functions. Here, "universal light" corresponds to the first: "universal" means vast, and "light" means luminosity that is profound and hard to know. Although this text is brief, the meaning is contained within "universal." Citing the beginning subsumes the rest; in principle and reality, all have been trodden. Furthermore, "universal light" is also the totality of the ten stages, since they do not go beyond the wisdom-light of the universal Dharma. 4. From "entered into" onward, realizing the Buddha's samādhi: this means samādhis such as the ocean-seal are all as deep and vast as the sea, and all penetrate the one real, hence they may be called "gates."