大方廣佛華嚴經隨疏演義鈔 1.13

1.13

第二「剖裂玄微，昭廓心境」下別歎能詮意，明此經詮於法界，故難思議。文有七句，於中分四：初二句總明能詮、次二句別顯深廣、三有二句結歎深廣、後一句結法所屬。今初。言玄微者，即指前法界多義也。謂幽玄微妙之旨，剖判分裂在乎此經。謂於無障礙法界，剖為心境二門，故下句云昭廓心境。云何剖裂？謂一真法界，本無內外、不屬一多，佛自證窮、知物等有，欲令物悟，義分心境。境為所證、心為能證，故下引裕公云：「心則諸佛證之以為法身，境則諸佛證之以為淨土。」則二皆所證，智為能證。所證之境即大方廣，能證之心則佛華嚴也。文中廣說，故云剖裂。言昭廓心境者，心境即上所開，昭廓即是此經。昭者，明也、照也。廓者，空也、張小使大也。云何明心境耶？謂此經中昭明顯著，若凡若聖、若因若果，能觀之心、所觀之境，無不畢備故。如〈出現品〉說佛境界，即佛境也。說如來心，即佛心也。諸位心境，例此可知。云何照心境耶？謂此經中教人觀察若心若境，如云「欲知諸佛心，當觀佛智慧，佛智無依處，如空無所依。」此令觀佛心也。云何空廓心境耶？如云「法性本空寂，無取亦無見。性空即是佛，不可得思量。」即空心境也。無取即無境，無見即無心。又云「若有欲知佛境界，當淨其意如虛空，遠離妄想及諸取，令心所向皆無礙。」亦空心境也。又云「若有欲得如來智，應離一切妄分別，有無通達皆平等，疾作人天大導師。」亦空心境義也。云何張小使大？謂若張於心則無心外之境，張境則無境外之心，以隨舉其一攝法無遺即無涯故。故下經云「無有智外如為智所入，亦無如外智能證於如。」上句張心，下句張境也。真心真境本自無涯、即妄同真，則張小使大矣。經云「如來深境界，其量等虛空。」佛境大也。又云「佛智廣大同虛空」，真心大也。知妄本自真，見佛則清淨。「如心佛亦爾，如佛眾生然。心佛與眾生，是三無差別。」皆張妄心，即無涯也。因果萬法心境普收，隨一一事皆可張廓。

Second, regarding "Dissecting the profound and subtle, illuminating and expanding mind and object" below: this specifically praises the purport of the expressive teaching, clarifying that because this sūtra expresses the dharmadhātu, it is difficult to conceive. The text has seven lines, divided into four parts: the first two lines comprehensively clarify the expressive teaching; the next two lines specifically reveal the deep and vast; the third part has two lines concluding with praise of the deep and vast; the final line concludes by identifying that to which the dharma pertains. Now to the first: as for "the profound and subtle", this points to the multiple meanings of the dharmadhātu mentioned earlier. That is to say, the obscure, profound, and subtle principles are analyzed and dissected in this sūtra. That is, within the unimpeded dharmadhātu, it dissects it into the two gates of mind and object; hence the next line says, "illuminating and expanding mind and object." How does it dissect them? The one true dharmadhātu originally has neither interior nor exterior, and does not belong to the one or the many. The Buddha himself thoroughly realized it and knew that all beings equally possess it; wishing to cause beings to awaken, conceptually it is divided into mind and object. Object is that which is realized, and mind is that which realizes. Hence below master Yu is quoted: "As for the mind, all Buddhas realize it to make it their dharmakāya; as for the object, all Buddhas realize it to make it their pure land." Thus both are that which is realized, and wisdom is that which realizes. The realized object is the Mahāvaipulya (great, square, and broad), while the realizing mind is the Buddhāvataṃsaka (Buddha's flower adornment). Since it is expounded extensively in the text, it is called "dissecting". As for "illuminating and expanding mind and object", "mind and object" are what were opened above; "illuminating and expanding" is this very sūtra. "Illuminating" (zhao) means making clear and shining upon. "Expanding" (kuo) means making empty, and enlarging the small to make it vast. How does it make clear mind and object? In this sūtra, it is luminously clear and distinct: whether ordinary or noble, cause or fruition, the realizing mind and the realized object are completely provided without exception. For example, the "Appearance Chapter" speaks of the Buddha's realm, which is the Buddha's object; it speaks of the Tathāgata's mind, which is the Buddha's mind. The minds and objects of the various stages can be known by analogy to this. How does it shine upon mind and object? In this sūtra it teaches people to contemplate both mind and object, as when it says: "One who wishes to know the mind of all Buddhas / should contemplate the Buddha's wisdom. / The Buddha's wisdom has no place of reliance, / just as empty space relies on nothing." This instructs one to contemplate the Buddha's mind. How does it make mind and object empty and vast? As when it says: "The dharmatā is originally empty and quiescent; / there is neither grasping nor seeing. / Emptiness of nature is itself the Buddha, / which cannot be conceived." This empties mind and object. Without grasping, there is no object; without seeing, there is no mind. Again it says: "If anyone wishes to know the Buddha's realm, / they should purify their mind like empty space, / staying far away from false conceptions and all graspings, / causing the mind's orientation to be entirely unimpeded." This also empties mind and object. Again it says: "If anyone wishes to attain the Tathāgata's wisdom, / they should depart from all false discrimination; / penetrating existence and nonexistence as entirely equal, / they quickly become the great guide of humans and devas." This also has the meaning of emptying mind and object. How does it enlarge the small to make it vast? If one enlarges the mind, there is no object outside the mind; if one enlarges the object, there is no mind outside the object, because whichever one is raised, it encompasses all dharmas without remainder, being borderless. Hence the sūtra below says: "There is no tathatā outside wisdom to be entered by wisdom, nor is there wisdom outside tathatā that can realize tathatā." The first line enlarges the mind, and the second line enlarges the object. The true mind and true object are originally borderless; when the deluded is identical with the true, the small is enlarged to make it vast. The sūtra says: "The Tathāgata's deep realm / has a measure equal to empty space." This is the vastness of the Buddha's realm. Again it says: "The Buddha's wisdom is vast, the same as empty space." This is the vastness of the true mind. Knowing that delusion is originally true, seeing the Buddha brings purity. "As the mind is, so is the Buddha; / as the Buddha is, so are sentient beings. / Mind, Buddha, and sentient beings— / these three have no difference." These all enlarge the deluded mind, so that it becomes borderless. The myriad dharmas of cause and fruition are all gathered in mind and object; each and every phenomenon can be enlarged and expanded.