大方廣佛華嚴經隨疏演義鈔 90.18

90.18

疏「然通讚毘盧遮那十身圓滿二十一種殊勝功德」者，通有兩重：一者近通，通前法喻。二者遠通，通取此卷末結德無盡二偈經文，良以二偈亦是最後無盡德故。其二十一德，一經數節出其名義，文有隱顯，欲彰如來無盡德故，大體無異，故復出之，〈昇兜率品〉已廣分別，今皆略指。初二偈「即於所知一向無障轉功德」者，然此二偈含於總句妙悟皆滿，妙悟即是妙覺智故。以無著論下不釋總句，疏略不明。若欲明者，初偈當之。今但顯別，即當第一。然準上文，二十一德皆有三節：一舉經名，如此德，經即二行永絕。二無著菩薩立功德名，即今疏云於所知一向無障轉功德。三引二釋論解其本論，即今疏云「佛無礙智」下文是也。是無性意，即是智德故。經偈云「佛智廣大」，初之二句即是德體。三及後偈即於所知無障轉也。謂即於其極遠時處品類皆知，故無有知及與不知之二相也。第四句了俗由於證真，故不起分別，亦是真實離智障也。若親光釋不二現行，云：「謂凡夫二乘現行二障，世尊無故。謂凡夫現行生死，起諸雜染。二乘現行涅槃，棄利樂事。今前偈唯了生死雜染，後偈唯證涅槃廣大利樂。」

Regarding the commentary's remark, "However, it comprehensively praises Vairocana's ten bodies as complete with twenty-one kinds of extraordinary virtues": "comprehensively" has two tiers: First, proximate comprehension, comprehending the preceding dharmas and parables. Second, distant comprehension, comprehending and taking up the sūtra text of the two concluding verses on inexhaustible virtues at the end of this fascicle, precisely because these two verses also constitute the final inexhaustible virtues. As for these twenty-one virtues, throughout the sūtra their names and meanings are brought forth in several places, the text having implicit and explicit passages in order to manifest the Tathāgata's inexhaustible virtues; their general substance does not differ, and therefore they are brought forth again. They have already been distinguished at length in the chapter "Ascending to Tuṣita Heaven," and are now all briefly indicated. As for the first two verses being "the virtue of revolving entirely without obstruction regarding what is to be known": these two verses contain the general line "wondrous awakenings are all complete," for wondrous awakening is precisely the wisdom of wondrous awakening. Because Asaṅga's treatise below does not explain the general line, the commentary omits it and does not clarify it. If one wished to clarify it, the first verse would correspond to it. Now it merely reveals the specific, which corresponds to the first [virtue]. Following the above text, the twenty-one virtues all have three sections: First, adducing the sūtra name; as in this virtue, the sūtra has "the two courses are forever cut off." Second, Bodhisattva Asaṅga establishing the names of the virtues, which is what the present commentary calls "the virtue of revolving entirely without obstruction regarding what is to be known." Third, citing the two explanatory treatises to interpret the root treatise, which is the text in the present commentary beginning with "the Buddha's unobstructed wisdom." This is Asabhāva's intention, which is the virtue of wisdom. The sūtra verse states, "The Buddha's wisdom is vast and great"; the first two lines are the essence of the virtue. The third and subsequent verses are "revolving without obstruction regarding what is to be known." That is, he knows entirely regarding extremely distant times, places, and categories, and therefore lacks the two marks of knowing and not knowing. The fourth line: penetrating the conventional stems from realizing the real, and therefore one does not give rise to conceptual discrimination; this is also truly leaving behind cognitive obscurations. As for Śīlabhadra's explanation of the non-dual active manifestation, he says: "It means ordinary beings and the two vehicles actively manifest the two obscurations, while the World-Honoured One lacks them. Ordinary beings actively manifest saṃsāra and give rise to defilements. The two vehicles actively manifest nirvāṇa and abandon activities that benefit and gladden. Now, the former verse only penetrates the defilements of saṃsāra, while the latter verse only realizes the vast benefits and joys of nirvāṇa."