大方廣佛華嚴經隨疏演義鈔 25.9

25.9

Regarding the commentary's "Ninth, from knowing the purports of all dharmas" onward: the text of the commentary has three parts: first, a general exposition in contrast to what precedes; second, from "The Great Prajñā[-pāramitā]" onward, adducing teachings to establish [the point]; third, from "The above nine phrases" onward, a summary conclusion to this section. In the second part, it cites altogether three sūtras and one treatise. First, the Great Prajñā[-pāramitā] refers to the tenth "Section on the Purport" (Naya-parivarta), which corresponds to fascicle 578 of the sūtra. The prologue to that sūtra states: "This sūtra thoroughly investigates the essential destination of all assemblies, and ties together the principal thread of the accumulated chapters." This makes clear that it is the purport of the six-hundred-fascicle [corpus]. The Buddha was in the Paranirmitavaśavartin Heaven expounding it for eight billion great bodhisattvas. The present commentary interpretively cites two passages of the sūtra text. The first, up to "not to be wished or sought," constitutes one passage on its own. The sūtra says: "At that time, the World-Honoured One, again relying on the Tathāgata's mark of all dharmas free from prapañca, expounded for the bodhisattvas the syllable-wheel Dharma gate of the profound purport of prajñā, namely: 'All dharmas are empty, because they lack own-nature. All dharmas are without marks, because they are free from all marks. All dharmas are wishless, because there is nothing wished or sought. All dharmas are tranquil, because they are eternally quiescent. All dharmas are impermanent, because they are impermanent by nature. All dharmas are devoid of pleasure, because they are not enjoyable. All dharmas are non-self, because they are unfree. All dharmas are without purity, because they are free from the mark of purity. All dharmas are unobtainable, because when investigating their marks they cannot be obtained,'" and so forth. Explanation: The above reveals the purport of the emptiness of nature. From "However, the ultimate truth is serenely eternal; one should know that this is none other than this tathāgatagarbha" is an interpretive citation. That sūtra reveals the real principle as the purport, for if one only used what precedes, it would not be the true purport. Thus that sūtra says: "At that time, the World-Honoured One, again relying on the Tathāgata's mark of the dharma that sustains the storehouse, expounded for the bodhisattvas the supreme-storehouse Dharma gate of the profound purport of prajñā that sustains and pervades all sentient beings, namely: 'All sentient beings are the tathāgatagarbha, because the own-essence of Samantabhadra Bodhisattva is all-pervading. All sentient beings are the vajragarbha, because they are anointed by the vajragarbha. All sentient beings are the saddharmagarbha, because all turn in dependence on correct speech. All sentient beings are the wonderful-karmagarbha, because they are the basis for all activities and applications.'" Explanation: The former clarifies that existent dharmas are not existent, while the latter clarifies that nonexistent dharmas are not nonexistent. Being neither existent nor nonexistent is the purport of the Middle Way; hence the commentary concludes: "One should know that this is none other than this tathāgatagarbha," which also comprises the two kinds of garbha: empty and non-empty. Furthermore, gathering the distinct into the general, it is precisely what is contained in the samādhi of the body of the garbha.