大方廣佛華嚴經疏 55.13

55.13

Fifth, the unified subsumption under the two stations: The assemblies herein do not go beyond Mañjuśrī and Samantabhadra. There are, in brief, two aspects: first, explaining their representation through mutual pairing; second, revealing perfection through mutual interpenetration. Now, the first, briefly explaining three pairs: 1. Pairing the active and the passive (object): Samantabhadra represents the dharmadhātu upon which one relies, which is the tathāgatagarbha in defilement. Therefore, the Adhyardhaśatikā Prajñāpāramitā states: 'All sentient beings are the tathāgatagarbha.' Because Bodhisattva Samantabhadra's own essence is all-pervading, he enters the Garbhasanniviṣṭa Samādhi in the first assembly. Mañjuśrī represents the mind of active faith; therefore, the Buddhanāma Sūtra states: 'All Buddhas generate their aspiration because of Mañjuśrī,' and it was upon first seeing him that Sudhana generated the great aspiration [for bodhi]. 2. Pairing understanding and practice: Samantabhadra represents the myriad practices that are aroused, for the sūtras throughout speak of the practices of Samantabhadra. Mañjuśrī represents the understanding that gives rise to them, as he thoroughly understands both noumenon and phenomena. Maitreya states: 'That you have seen good friends is entirely due to Mañjuśrī's power, etc.' 3. Pairing noumenon and wisdom: Samantabhadra is the realized dharmadhātu, as Sudhana enters his body, and it is also said that he attains an ultimate body equal to the three periods of time, and Samantabhadra's physical mark is like empty space. Mañjuśrī is the great wisdom that realizes it, for the Buddha he originally served was named Acalajñāna (Immovable Wisdom); only after seeing the later Mañjuśrī does one see Samantabhadra. Furthermore, noumenon opens into essence and function, while wisdom is divided into cause and effect. Second, revealing perfection through mutual interpenetration also has two parts: First, the two approaches each have their own mutual interpenetration: understanding departs from wrong views only through the preceding faith, and when faith and understanding are genuine and correct, they constitute ultimate wisdom. Practices aroused on the basis of essence necessarily accord with that essence; realizing noumenon through practice, noumenon and practice are not distinct. Hence, with the single realization of one, all are realized. Second, the mutual interpenetration of the dharmamukhas of the two holy ones: initial faith must believe in noumenon. The subject and object being non-dual, one initiates practice in accordance with understanding; practice and understanding being non-dual, wisdom merges with noumenon, and thus noumenon and wisdom are non-dual. Therefore, the subtle and indistinct fusion of Mañjuśrī's three aspects is itself the multi-layered interpenetration of Samantabhadra's three aspects; due to this, one can enter the realm of Vairocana's stretching out. Thus, earlier in the root assembly, the revealing and opening of the two holy ones were expounded, and in the introductory section they were designated as leaders; the rest is as explained elsewhere.