大方廣佛華嚴經疏 56.35

56.35

Second, directly clarifying the inquiry, which has two parts: first, praising; later, inquiring. Now for the first, it divides into two: first, indicating and praising its depth and excellence; later, from "because it can eliminate" onward, presenting the reasons for the praise. Because of possessing the various causes below, it was said above to be "extremely deep, vast," and so forth. Therein, saying that it can "cause the pleasures of the conditioned to increase" is because it does not abandon the conditioned. "Emerging from the pleasures of existence" is because it is not tainted by existence. Furthermore, the upper phrase is for ordinary beings, and the next phrase is for the two vehicles. Below, saying that it "initiates bodhi" is for those of great capacity. Second, from "noble one, as for this samādhi" onward, directly inquires. There are two questions and answers: first inquiring about the name, and later inquiring about the function. In the first part, first is the question, and later the answer. Now for the first: having already cultivated and entered it above, why inquire about the name further? It is like a person of the world receiving the grand feast of a great king: though he tastes its superior flavours, why must he know their names? Answer: there are three names. The first is established from the standpoint of wisdom; the next takes both object and wisdom together; the last establishes the name by merging both object and wisdom. "Universal eye relinquishing and attaining": prajñā wisdom illuminates all dharmas, hence it is called "universal eye"; since nothing at all is attained, it says "relinquishing and attaining." If there were anything attained, one could not function while identical with tranquility; because nothing is attained, there is nothing not attained. When bodhisattvas have no attainment, their minds have no hindrance; when all buddhas have no attainment, they attain bodhi. Formerly it was said that when obstacles are completely stilled, it is called "relinquishing," and when noumenon is completely realised, it is called "attaining." It is not that this principle is absent, but it has not reached the profound. In the second, the combined designation: because prajñā is pure, the sphere of objects is pure; because pure objects are all the sphere of prajñā. Third, the designation established by merging both: prajñā comprehends objects, and no object is not prajñā, so what is not adorned? Therefore the Mahāprajñāpāramitā-śāstra says: "Speaking of wisdom and the locus of wisdom, both are named prajñā." Thus, whether prajñā is pure or the object is pure, they are non-dual and without duality, without distinction and without interruption. Therefore, when one is adorned, all are adorned, which is named "universal adornment." And embracing the retinue can be understood. Second, from "the youth Sudhana said: 'Noble one..." onward, regarding the sphere of objects, first is the question, and later the answer. The question says "is it only thus?": what was witnessed above had already been cultivated and entered; beyond what was seen and heard, he further hoped for an extraordinary teaching. In the later answer, all reveal what was not reached above. Therein are three parts: first, clarifying non-obstruction in the world of vessels; next, from "seeing all buddhas" onward, non-obstruction in the world of the enlightened wisdom; later, from "embracing through great compassion" onward, non-obstruction in the world of sentient beings. Therein, seeing buddhas is also for the sake of embracing sentient beings; the text can all be understood.