大方廣佛華嚴經隨疏演義鈔 30.22

30.22

Regarding the commentary's "Fourth, praising the Buddha's virtue of transcending sense faculties and sense objects": that is, their nature is fundamentally empty and quiescent. The opening line of the verse asks what phenomenon is not quiescent, yet alone praises the Tathāgata; hence the commentary responds by saying: "Sense objects and cognitive awareness are both quiescent, tallying with their empty nature; therefore it is a virtue of the Buddha." For this reason, if the mind does not attend to things, the sense objects have not yet perished; if sense objects are gathered back to the mind, the mind is not yet quiescent. Now, only when the Buddha causes both quiescence and illumination to perish does he tally with empty nature. This uses the second line to complete the first line above. Next, it says: "Both faculties and dusts perish, with inner and outer liberation"; this is using the upper line to explain the lower line. Because of tallying with empty nature, the faculties and dusts perish. All phenomena known by the mind are entirely empty, and so the dusts perish; the cognizing mind is also ungraspable, and so the faculties perish. Because the inner perishes, the faculties cannot bind; because the outer perishes, how could objects pull? This is true liberation—this is the liberation from the affliction-hindrance. Next, it says: "Also constantly illuminating inner and outer, liberated from ignorance"; this is the liberation from the cognitive hindrance. The former is quiescence and the latter is illumination; quiescence and illumination are not two—this is the true Buddha mind. Next, regarding "Even emptiness is not preserved": this cites an analogy to explain the third line. If emptiness, as that which is tallied with, is not even held in mind, how could deluded thoughts of sky-flowers ever correspond to the Buddha's mind?