大方廣佛華嚴經疏 6.72

6.72

Seventh, the prose on the lunar devas has ten dharmas. The first name and dharma are also general. That is to say, light has the two distinctions of body and wisdom, and the dharmadhātu also has the two differences of phenomena and noumenon. Phenomena are the bodies and minds of beings with capacities and the lands they rely upon; the body's light illuminates the body to bring awakening, and illuminates the lands to bring purity; the wisdom's light illuminates the mind to destroy delusion, and illuminates the noumenon to make it apparent. When the two lights of body and wisdom are mutually identical, then the four dharmas illuminated are also fused, and by this it is called 'universal'. Removing both obscurations and afflictions, they both receive the name 'pure'. Second, 'observing...' and so forth: with a compassionate mind universally observing, conferring many dharmas, and causing them to enter the boundless dharmadhātu. Third, the storehouse consciousness of sentient beings is called the ocean of the mind. The previous seven transforming consciousnesses are named transforming through grasping at conditions; 'transforming' means transforming and arising, and also wandering in saṃsāra. The conditions and objects are not one, establishing various names. Therefore the sūtra says: 'The ocean of the storehouse consciousness is permanently abiding; stirred by the wind of objects, the waves of various consciousnesses leap and arise transformed.' The simile says: 'Huge waves stir the boundless deep, without any period of cessation.' Having known the difference in capacities, he confers the Dharma according to what is fitting. Fourth, 'bestowing upon all sentient beings...' and so forth: it means showing beings noble joy, causing them to attain the first stage. This joy is fundamentally possessed; defiled yet undefiled, it is inconceivable. Fifth, it means taking the bodhicitta as home, the two benefits as occupation, taking body and mouth as the ox, sharp wisdom as the plow, plowing the field of the mind, sowing the seed of hearing and perfuming, sprouting the shoots of faith and understanding, raising the stalks of correct practice, blooming the flowers of various awakenings, and reaping the fruit of bodhi. For self-benefit, one guards it at all times with heedfulness; for benefiting others, one guards it with the great vows capable of converting, not allowing demonic delusions, birds, or beasts to invade. From cause to fruit, one attains completion. Sixth, 'compassion...' and so forth: it means kindness protects present happiness, compassion rescues from its suffering, causing them to see cause and effect, sever evil, and cultivate good; this is called true rescue and protection. Seventh, using the wind of the Buddha's wisdom to hold the moon of great compassion, causing them to clearly see sambodhi, leaving behind suffering and gaining coolness. Eighth, 'explaining...' and so forth: all dharmas are of two kinds: first is what is deluded about, meaning that because conditioned arising is unreal, it is like an illusion, and because it is formed by conditions, it has no self-nature; second is that which deludes, meaning that because universal conceptualization has no real entity, it is like empty space, and because it is falsely conceptualized, it is without marks. Furthermore, conditioned dharmas have two meanings: first, being without marks like empty space, it completely washes away until nothing exists, which is emptiness of marks; second, lacking self-nature like an illusion, karmic results are never lost, which is emptiness of nature. These two being non-dual constitute a single conditioned arising; therefore the two similes together reveal a single dharma. When not deluded about either subject or object, one awakens to tathatā and accomplishes the fire of correct wisdom. Ninth, compassionate vows manifest forms of marks and signs for beings; this is a great endeavor. Tenth, 'universally severing...' and so forth: pore-light universally expounds—what doubt would not be severed?